3 


AN 


AMERICAN   COMMENTARY 


ON  THE 


OLD  TESTAMENT 


PHILADELPHIA 

AMERICAN    BAPTIST   PUBLICATION    SOCIETY 

1420   CHESTNUT   STREET 


THE 

Book  of  Proverbs 


BY      / 

Prof.  GEORGE  R.  BERRY,  D.  D. 

Colgate  University 


Copyright  1904  by  the 
American  Baptist  Publication  Society 

Published  December,  1904 


aftom  tbc  Soctetis's  own  puss 


INTBODUCTION 


I.  The  Date  and  Authorship  of  the  Book  of  Provekbs. 

A.  The  general  qiLestion.  The  view  has  been  held  by  some  in  the  past  that 
Solomon  was  the  author  of  the  whole  book,  the  names  Agur  and  Lemuel  which 
appear  as  those  of  authors  in  chap.  30  and  31  being  merely  descriptive  designa- 
tions of  Solomon.  This  view  was  never  very  widely  held  and  has  been  generally 
abandoned,  so  that  it  is  not  necessary  to  give  it  detailed  consideration. 

Two  general  views  concerning  the  date  and  authorship  of  the  book  are  now 
quite  commonly  held.  One  is  that  most  or  all  of  the  book  was  written  and  col- 
lected in  pre-exilic  times,  Solomon  being  the  author  of  a  greater  or  less  amount, 
but  at  any  rate  of  the  kernel  of  the  book.  The  other  is  that  the  book  was  all 
written  and  collected  in  late  post-exilic  times,  none  of  it  being  written  by  Solomon. 
The  dates  assigned  for  the  final  collection  of  the  book  vary  from  about  350  to  180 
B.  c,  the  time  of  the  composition  of  the  various  parts  being  supposed  to  cover  about 
a  century.  Most  of  the  recent  writers  on  the  book  hold  the  second  view.  In 
considering  this  question  there  will  be  noticed,  first,  the  arguments  adduced  in 
favor  of  the  late  date,  with  answers  to  them  ;  and  second,  the  arguments  that 
may  be  offered  in  favor  of  the  early  date. 

1.  The  arguments  in  favor  of  the  late  date.  The  arguments  of  this  kind  here 
considered  will  be  chiefly  those  found  in  the  recent  commentaries  of  Wildeboer,  who 
favors  a  date  for  the  final  collection  of  about  250  b.  c.  ;  Frankenberg,  whose  date  is 
not  earlier  than  180  B.  c. ;  and  Toy,  whose  date  for  the  completion  is  "in  the  second 
century  b.  c."  These  arguments  are  of  two  kinds,  arguments  from  language,  and  ar- 
guments from  the  substance  of  the  book,  including  thought  and  historical  allusions. 

(1)  Arguments  from  language.  These,  without  referring  to  the  Hebrew,  can 
only  be  considered  in  a  very  general  way.  These  arguments  are  of  three  kinds  : 
a.  from  the  occurrence  of  some  late  Hebrew  words  ;  6.  from  the  occurrence  of  some 
Aramaisms,  or  words  borrowed  from  the  Aramaic  ;  and  c.  from  the  occurrence  of 
one  or  two  late  syntactical  constructions.  In  general  answer  it  may  be  said  that 
in  a  book  like  Proverbs,  which  is  avowedly  a  compilation,  unless  such  usages  were 
quite  numerous  they  would  at  most  indicate  that  some  verses  might  be  post-exilic, 
but  not  that  the  whole  book  must  be.  Also  the  number  of  late  Hebrew  words 
and  Aramaisms  is  much  less  than  has  sometimes  been  claimed,  although  it  may 
be  admitted  that  there  are  a  few.  More  specifically  :  (a)  In  the  lists  of  late 
Hebrew  words  are  often  placed  those  which  occur  outside  of  Proverbs  only  in 
books  which  are  considered  by  some  late,  by  others  early.  It  is  plainly  illegitimate 
to  put  much  dependence  upon  these.  Even  the  few  words  which  do  occur  only  in 
Proverbs  and  in  books  certainly  late  should  be  used  with  caution.  It  is  quite  pos- 
sible that  they  are  old  Hebrew  words  which  do  not  occur  elsewhere  in  the  early 

v 


INTRODUCTION 


literature  because  of  the  scantiness  of  the  Hebrew  literature.  When  only  a  few 
such  words  are  found  in  a  book,  as  is  the  case  in  Proverbs,  they  are  by  no  means 
a  sure  indication  of  lateness.  (6)  31  :  1-9  is  the  only  part  of  the  book  conspic- 
uous for  Aramaisms,  there  being  four  in  these  few  verses.  This  is  undoubtedly 
one  of  the  latest  parts  of  the  book,  and  probably  of  foreign  origin.  It  is  also  true 
that  Aramaisms  may  and  do  occur  in  small  numbers  in  books  admitted  to  be  pre- 
exilic;  e.  g.,  the  Song  of  Songs,  (c)  The  syntax  is  almost  always  entirely  of  the 
classical  type,  and  favors  the  early  date. 

(2)  Arguments  from  the  substance  of  the  book,  including  thought  and  histor- 
ical allusions.  Here  only  the  most  prominent  arguments  will  be  considered. 
a.  The  book  contains  no  mention  of  polygamy,  which  was  so  common  before  the 
exile  ;  monogamy  is  assumed  throughout,  h.  It  contains  no  mention  of  idolatry, 
which  was  so  common  in  pre-exilic  times,  c.  There  is  no  evidence  in  the  historical 
and  prophetical  books  of  the  existence  of  the  wise  before  the  exile,  as  a  distinct 
class,  like  prophets  and  priests,  as  they  appear  to  be  in  the  book.  d.  The  wise  are 
sometimes  spoken  of  by  the  prophets  in  pre-exilic  times,  to  be  sure,  but  usually  in 
an  unfavorable  way,  as  deceivers  of  the  people,  e.  There  is  no  evidence  before  the 
exile  of  the  influence  of  men  holding  such  views  as  those  found  in  Proverbs.  If 
such  men  had  been  active  they  would  have  been  a  powerful  aid  to  the  prophets, 
and  some  distinct  traces  of  such  activity  should  be  found  in  the  prophetical  and 
historical  books.  /.  The  philosophical  conceptions  of  the  book  are  thought  to 
have  been  due  to  Greek  influence,  in  particular  the  identification  of  knowledge 
and  virtue  which  is  so  characteristic  of  the  book.  g.  The  book  of  Proverbs  is 
claimed  to  recognize  the  existence  of  the  Law  and  the  Prophets  as  formal  collec- 
tions, which,  it  is  said,  could  only  be  true  after  the  exile,  h.  The  book  is  claimed 
to  show  substantially  the  same  characteristics  of  thought  and  expression,  and  indi- 
cations of  date,  as  the  book  of  Ecclesiasticus,  whose  date  was  about  180  b.  c. 

Of  these  arguments,  o-c  and  e  are  arguments  from  silence,  and  as  such  neces- 
sarily to  be  used  with  great  caution.  So  far  as  the  silence  of  the  book  concerning 
polygamy  and  idolatry  is  concerned,  it  is  a  sufficient  answer  to  say  that  these 
matters  were  not  in  the  line  of  the  main  thought  of  the  writers  of  Proverbs.  "  The 
wise  men  took  for  granted  the  main  postulates  of  Israel's  creed,  and  applied  them- 
selves rather  to  the  observation  of  human  character  as  such,  seeking  to  analyze 
conduct,  studying  action  in  its  consequences,  and  establishing  morality  upon  the 
basis  of  principles  common  to  humanity  at  large.  On  account  of  their  prevailing 
disregard  of  national  points  of  view,  and  their  tendency  to  characterize  and  esti- 
mate human  nature  under  its  most  general  aspects,  they  have  been  termed,  not 
inappropriately,  the  Humanists  of  Israel."  *  This  answer  appears  especially  satis- 
factory when  it  is  remembered  that  nearly  all  the  subjects  of  greatest  prominence 
in  the  rest  of  the  Old  Testament  are  not  mentioned  in  Proverbs.  A.  B.  Davidson, 
in  "  Proverbs  "  in  the  "  Encyclopsedia  Brittanica,"  mentions  some  of  these  subjects, 
noting,  aside  from  polygamy  and  idolatry,  the  importance  of  the  ritual,  priests,  and 
all  the  important  themes  so  prominent  in  the  prophets,  such  as  the  kingdom  of 
God,  the  nation  as  a  chosen  people,  the  Messiah,  the  latter  day,  etc.  Argument  c, 
the  non-appearance  of  the  wise  as  a  distinct  class  before  the  exile,  is  answered  by 
>  Driver,  Introduction. 


INTRODUCTION 


saying  that  in  one  passage  they  are  mentioned  as  a  recognized  class  along  with 
priests  and  prophets  (Jer.  18  :  18),  and  in  other  passages  there  are  incidental  allusions 
to  them.  Argument  d,  from  the  unfavorable  mention  of  the  wise  by  the  prophets,  is 
answered  by  the  flict  that  the  prophets  often  speak  unfavorably  also  of  the  prophets. 
There  were  true  and  false  prophets,  doubtless  also  there  were  worthy  and  unworthy 
wise  men.  That  there  is  no  account  of  the  influence  exerted  by  the  wise  men, 
argument  e,  is  doubtless  due  to  the  fact  already  mentioned,  that  their  sphere  of 
thought  and  activity  was  quite  different  from  that  of  the  prophets. 

In  answer  to  argument/,  it  is  sufficient  to  say  that  the  resemblance  to  Greek 
philosophy  is  very  slight,  the  diff"erences  marked.  If  Greek  philosophy  had  exerted 
its  influence,  one  would  expect  a  diff"erence  in  the  whole  spirit  and  tone  of  the 
book.  In  fact  it  is  misleading  to  speak  of  the  book  as  philosophical  at  all,  the 
element  of  speculation  being  conspicuously  absent.  In  passages  where  it  seems  at 
first  sight  to  be  present,  particularly  in  chap.  8,  the  treatment  is  that  of  the  poet, 
not  of  the  philosopher. 

In  answer  to  argument  g,  the  assumed  existence  of  the  Law  and  Prophets 
as  collections,  it  may  be  simply  said  that  there  is  no  evidence  for  the  assump- 
tion. There  is  no  reason  to  think  that  law  in  Proverbs  is  ever  used  of  a  written 
collection,  not  even  in  29  :  18  ;  see  note  there.  It  is  used  regularly  in  the  earlier 
sense  of  teaching,  by  the  author,  by  one's  parents,  by  Wisdom,  etc.  It  may  be 
added,  however,  that  even  if  it  did  mean  here  the  Mosaic  Law,  most  critics  would 
think  that  there  is  a  sense  in  which  the  term  could  be  used  in  pre-exilic  times. 
There  is  no  reference  at  all  to  the  existence  of  the  Prophets  as  a  collection  of 
writings  ;  the  only  passage  that  refers  to  the  activity  of  the  prophets,  29  :  18,  hav- 
ing reference  not  to  a  written  collection,  but  to  the  activity  and  work  of  living 
prophets.  The  many  allusions  in  the  book  to  earlier  writings,  with  no  reference 
to  formal  collections,  would  of  course  have  nothing  to  do  with  the  question. 

In  answer  to  argument  h,  it  may  be  said  that  the  undoubted  resemblances  to 
Ecclesiasticus  may  be  adequately  accounted  for  by  the  familiarity  of  the  writer  of 
Ecclesiasticus  with  "the  law,  the  prophets,  and  the  other  books  of  our  fathers," 
mentioned  in  the  prologue.  On  the  other  hand,  the  diff'erences  between  Proverbs 
and  Ecclesiasticus  are  marked.  Some  of  these  differences  are  the  following  :  The 
conception  of  the  wise  man  is  entirely  diff'erent.  In  Ecclesiasticus  the  wise 
man  is  simply  a  scribe  learned  in  the  law,  and  wisdom  is  doing  the  law.  This 
appears  from  such  passages  as  19  :  20  :  "All  wisdom  is  the  fear  of  the  Lord  ;  and 
in  all  wisdom  is  the  doing  of  the  law."  In  Proverbs  of  course  this  conception  of 
wisdom  is  not  found  at  all.  In  Ecclesiasticus  sacrifice  and  ritual  are  prominent 
and  highly  regarded,  see  especially  35  :  1-11.  In  Proverbs  they  are  only  alluded 
to,  not  made  prominent  ;  sacrifices  are  spoken  of  five  times  (7  :  14  ;  17  : 1  ;  15  :  8  ; 
21  :  3,  27),  somewhat  unfavorably,  while  the  priests  and  the  temple  are  never  men- 
tioned. In  Ecclesia-sticus  the  presence  of  the  galling  yoke  of  foreign  domination 
is  evident,  see  especially  36  :  1-17  ;  in  Proverbs  there  is  no  trace  of  it. 

2.  We  turn  now  to  some  positive  arguments  for  the  pre-exilic  date,  of  which 
the  following  may  be  mentioned  :  (1)  The  main  teaching  of  the  book  concerning 
the  great  problem  of  God's  government  of  the  world  is  this  :  the  good  will  prosper, 
the  wicked  will  be  punished,  in  this  life.     12  :  21  sums  up  the  general  teaching- of 


INTRODUCTION 


the  book  on  this  pomt :  "There  shall  no  mischief  happen  to  the  righteous;  but 
the  wicked  shall  be  filled  with  nii>sfortune."  There  is  no  real  suggestion  of  doubt 
of  this  doctrine,  not  even  in  the  so-called  skeptical  portion,  30  :  1-4.  This  is  the 
pre-exilic  doctrine,  not  the  exilic  nor  post-exilic,  when  the  experience  of  suffering 
through  which  the  nation  passed  led  to  doubt  of  this  teaching  and  to  a  deeper 
view  of  the  problem.  A.  B.  Davidson,  in  "Proverbs,"  "Encyclopaedia  Brittanica," 
says  :  "The  Proverbs  appear  to  signalize  the  stage  of  Hebrew  thought  anterior  to  the 
book  of  Job."  If  there  is  any  regularity  in  the  development  of  thought  among  the 
writers  of  the  Old  Testament,  Avhich  is  so  often,  and  rightly,  insisted  upon  at  the 
present  time,  the  book  of  Proverbs  must  precede  Job  and  Ecclesiastes,  as  well  as  the 
book  of  Ecclesiasticus,  because  in  all  of  these  books  doubt  of  a  doctrine,  which  is  that 
of  Proverbs,  finds  a  prominent  place.  (2)  There  are  frequent  allusions  in  Proverbs  to 
a  king.  There  is  no  hint  that  he  is  a  foreigner,  as  he  must  have  been  after  the  exile. 
In  several  passages,  such  as  24  :  21  (see  1  Kings  21  :  10) ;  16  :  10,  12,  13  ;  and 
20  :  8,  26,  he  is  represented  as  righteous  and  promoting  righteousness,  which  could 
only  have  been  true  at  certain  periods  before  the  exile.  (3)  The  passage  already 
quoted,  "Where  there  is  no  vision,  the  people  cast  off  restraint  "  (29  :  18),  is  appro- 
priate to  pre-exilic  times  when  prophets  were  active,  but  not  to  a  time  long  after 
the  exile,  when  there  were  no  prophets.  (4)  It  is  strange  that  no  Persian  or  Greek 
words  are  found  in  the  book  if  the  collection  and  most  of  the  writing  belong  well 
into  the  Greek  period.  (5)  The  titles  which  attribute  portions  of  the  book  to  Sol- 
omon should  be  allowed  some  weight  in  favor  of  the  pre-exilic  date. 

For  these  reasons  it  seems  exceedingly  probable  that  at  any  rate  the  main 
part  of  the  book  of  Proverbs,  and  perhaps  all  of  it,  was  written  in  the  time  before 
the  exile.  The  question  how  much  of  the  book  Solomon  wrote  will  be  discussed 
in  the  more  detailed  consideration. 

B.  The  date  and  authorship  of  the  different  portions  of  the  book.  A  more  specific 
inquiry  may  now  be  made  into  the  question  of  the  date  and  authorship.  The  main 
divisions  of  the  book  are  the  following  :  Chap.  1  to  9  is  a  connected  discourse  in 
praise  of  wisdom,  in  the  form  of  advice  to  a  son  or  scholar  ;  10  :  1  to  22  :  16  is  a 
section  attributed  to  Solomon  in  the  title  (10  :  1),  "  The  proverbs  of  Solomon  "  ;  22  : 
17  to  24  :  22  is  a  section  called  in  22  :  17  "  the  words  of  the  wise  "  ;  24  :  23-34  is 
a  similar  section  headed  by  the  statement  in  24  :  23,  "These  also  are  sayings  of 
the  wise  "  ;  chap.  25  to  29  constitute  another  section  attributed  to  Solomon  by  the 
title  in  25  :  1,  "These  also  are  proverbs  of  Solomon,  which  the  men  of  Hezekiah 
king  of  Judah  copied  out  "  ;  chap.  30  is  headed  by  the  title  in  30  :  1,  "The  words 
of  Agur  the  son  of  Jakeh  "  ;  31  : 1-9  is  described  in  31  : 1  (see  note  there),  as  "The 
words  of  Lemuel  king  of  Massa"  ;  the  book  is  concluded  by  the  beautiful  alpha- 
betic poem,  31  :  10-31,  which  is  anonymous. 

Two  portions,  10  :  1  to  22  :  16  and  25  to  29,  containing  more  than  half  the 
book,  are  ascribed  to  Solomon.  It  is  these  portions  which  furnish  the  natural 
starting-point  for  the  discussion.  The  portion  chap.  25  to  29  is  ascribed  to  Solo- 
mon, but  its  collection  to  a  commission  appointed  by  King  Hezekiah.  The  man- 
ner of  collection  of  10  :  1  to  22  :  16  is  not  stated  or  implied.  The  question  of 
authorship  of  these  two  portions  really  resolves  itself  into  the  two  related  ques- 
tions :  Are  these  titles  reliable?    If  so,  how  much  do  they  mean?    As  to  the  re- 


INTRODUCTION 


liability  of  the  titles,  there  is  no  reason,  as  will  be  seen,  for  thinking  that  Solomon 
wrote  either  of  them.  Nevertheless,  in  this  case  it  would  seem  that  they  are  reliable, 
for  three  reasons  :  (1)  If  most  of  Proverbs  is  pre-exilic,  a  question  already  considered, 
there  is  no  positive  reason  to  be  given  why  these  portions  should  not  be  to  some 
extent  the  work  of  Solomon.  (2)  The  titles  mutually  confirm  each  other,  and  are 
further  confirmed  by  the  title  in  1  :  1,  and  by  the  notice  in  1  Kings  4  :  32  that  Solo- 
mon spoke  three  thousand  proverbs.  Solomon's  reputation  as  a  speaker  of  prov- 
erbs was  such  that  it  would  be  surprising  indeed  if  none  uttered  by  him  had  been 
preserved.  (3)  The  titles  are  further  confirmed  by  the  fact  that  the  historical  situa- 
tion is  in  harmony  with  the  time  of  Solomon  in  the  whole  of  the  first  section,  10  : 

1  to  22  :  16,  and  in  a  large  part  of  the  second  section. 

Considering  now  specifically  the  first  of  these  two  collections  we  ask  :  How 
much  does  the  title  in  10  :  1  mean  ?  It  seems  to  be  evident  that  it  does  not  mean 
that  Solomon  wrote  down  these  proverbs.  It  is  to  be  noticed  that  1  Kings  4  :  32 
does  not  mention  that  Solomon  wrote  proverbs,  but  that  he  spoke  them.  Neither 
does  it  mean  that  he  spoke  all  of  these  proverbs,  but  only  that  he  is  the  author  of  a 
prominent  part  of  them,  with  which  the  others  are  in  general  harmony.  This  is  a 
common  use  of  such  titles  in  the  Old  Testament  as  well  as  in  other  books.  The 
chief  reasons  for  thinking  that  Solomon  was  not  the  author  of  all  these  proverbs  are 
the  following  :  (1)  It  is  hardly  likely  that  he  would  himself  utter  the  proverbs  con- 
cerning the  king.  Those  of  this  collection  speak  especially  of  the  power  of  the  king, 
as  in  16  :  14,  15  ;  19  :  12  ;  20  :  2  ;  and  they  are  always  favorable  rather  than  unfevor- 
able,  as  in  16  :  10,  12,  13  ;  20  :  8,  26,  28 ;  21  :  1  ;  22  :  11.  They  may  therefore 
have  been  written  during  the  better  part  of  the  reign  of  Solomon,  or  may  have  been 
written  later  than  his  time.  (2)  There  are  many  cases  in  which  the  same  proverb 
is  repeated  in  this  collection,  either  with  no  change  or  with  some  change  of  special 
interest,  which  of  course  would  hardly  have  been  the  case  if  Solomon  had  made  the 
collection,  and  it  is  not  likely  that  both  in  their  present  form  were  spoken  by  Solo- 
mon. Thus  16  :  25  and  14  :  12  are  identical,  19  :  5  and  19  :  9  very  nearly.  In  eighteen 
cases  a  part  of  the  language  is  the  same,  and  the  thought  and  expression  are  very 
similar,  but  with  noticeable  changes.     These  are  10  :  1  and  15  :  20 ;  16  :  2  and  21  : 

2  ;  10  :  2  and  11  :  4 ;  13  :  14  and  14  :  27  ;  10  :  15  and  18  :  11  ;  10  :  6  and  10  :  11  ; 
10  :  8  and  10  :  10 ;  18  :  12,  15  :  83,  and  16  :  18  ;  11  :  13  and  20  :  19  ;  12  :  14  and 
13  :  2 ;  14  :  31  and  17  :  5  ;  11  :  21  and  16  :  5  ;  14  :  20  and  19  :  4  ;  16  :  28  and  17:9; 
19  :  12  and  20  :  2  ;  19  :  25  and  21  :  11  ;  20  :  10  and  20  :  23  ;  21  :  9  and  21  :  19.  In 
several  of  these  one  half  is  the  same  or  nearly  the  same  in  both,  the  other  differ- 
ent. In  part  of  these  the  proverb  in  one  form  is  antithetic,  in  the  other  not. 
Such  is  the  case,  e.  ^r.,  in  10  :  15  :  "  The  rich  man's  wealth  is  his  strong  city  ;  their 
poverty  is  the  destruction  of  the  poor,"  and  18  :  11  :  "The  rich  man's  wealth  is 
his  strong  city,  and  as  a  high  wall  in  his  own  imagination  "  ;  also  in  11  :  13  :  "  He 
who  reveals  (his  own)  secret  purpose  is  a  talebearer  ;  but  he  who  conceals  a  matter 
is  trustworthy  in  spirit,"  and  20  :  19  :  "He  who  reveals  (his  own)  secret  purpose 
is  a  talebearer  ;  therefore  have  nothing  to  do  with  one  easily  enticed  as  to  his  lips." 
In  all  these  passages  one  form  may  be  that  of  Solomon,  while  some  one  else  has 
in  each  case  taken  a  part  of  the  thought  and  added  to  it,  making  a  somewhat 
different  proverb. 


INTRODUCTION 


There  seems  to  be  no  way  of  precisely  determining  how  large  a  part  of  10  : 
1  to  22  :  16  belongs  to  Solomon.  A  few  specific  cases  have  been  mentioned 
in  which  the  Solomonic  authorship  seems  unlikely.  Some  other  passages  of  a 
similar  kind  may  be  found.  In  most  cases  there  is  no  means  of  judging.  No 
good  reason  appears  for  doubting,  however,  that  a  considerable  portion  of  this 
section  is  the  work  of  Solomon.  Neither  is  there  any  direct  evidence  indicating 
when  this  collection  was  compiled.  But  there  is  no  necessity  for  thinking  of  a  time 
very  much  later  than  that  of  Solomon.  The  reign  of  Jehoshaphat,  which  has  been 
favored  by  some,  seems  not  improbable. 

The  second  Solomonic  collection,  chap.  25  to  29,  differs  in  many  ways  from 
the  first.  In  10  :  1  to  22  :  16  each  verse  is  complete  and  independent  in  thought, 
always  contains  but  two  lines,  and  is  usually  antithetic.  In  chap.  25  to  29  there 
are  frequently  three  lines  to  a  verse,  and  often  two  or  more  verses  to  express  a 
single  thought,  or  even  as  many  as  five  verses  (27  :  23-27).  It  is  not,  however,  a 
connected  discourse,  but  a  collection  of  independent  proverbs.  The  antithetic 
parallelism  is  not  especially  prominent.  It  may  be  called  comparatively,  although 
by  no  means  absolutely,  secular  in  tone,  containing  many  maxims  of  ordinary 
prudence,  while  10  :  1  to  22  :  16  is  more  distinctly  religious.  There  is  only  one 
case  in  chap.  25  to  29  of  two  proverbs  partly  identical  with  each  other,  26  :  12  and 
29  :  20  ;  there  are  several,  however,  which  are  identical  with  some  in  the  first  col- 
lection, and  some  also  which  are  similar.  The  presence  of  non-Solomonic  proverbs 
in  chap.  25  to  29  is  indicated  especially  by  the  fact  that  when  the  king  is  spoken 
of  it  is  unfavorably  rather  than  favorably,  in  28  :  15,  16  ;  29  :  12,  26  ;  see  also  25  :  5, 
6  ;  and  also  by  the  occurrence  of  passages  which  speak  of  the  rise  of  the  wicked 
to  prominence  and  power  (28  :  12,  28  ;  29  :  2,  16.)  Both  classes  of  proverbs  were 
plainly  written  under  a  bad  king.  In  this  collection,  as  in  the  other,  there  is  no 
way  of  telling  precisely  what  proverbs  were  written  by  Solomon  ;  it  would  seem 
probable  that  many  were.  As  already  stated,  there  appears  no  reason  to  doubt  the 
statement  of  the  title  that  these  proverbs  were  collected  in  the  reign  of  Hezekiah. 

Of  the  two  small  collections  between  the  two  Solomonic  collections,  22  :  17  to 
24  :  22  and  24  :  23-34,  hardly  more  can  be  said  than  is  stated  in  the  titles.  It  is 
evident  from  these  that  they  are  different  collections  of  sayings  by  various  wise 
men,  collected  by  unknown  hands.  Their  position  in  the  book  makes  it  probable 
that  their  date  is  quite  early,  so  that  they  were  added  to  the  first  Solomonic  col- 
lection, 10  : 1  to  22  :  16,  before  the  second  was  joined  to  it. 

Chap.  30  and  31  are,  from  their  position  in  the  book,  presumably  later  than 
the  time  of  Hezekiah.  The  name  of  the  author  of  chap.  30,  Agur,  is  stated,  but  of 
him  nothing  is  known.  Some  have  doubted  whether  Agur  is  to  be  regarded  as  the 
author  of  the  whole  chapter,  but  it  seems  probable  that  that  is  the  case.  The 
thought  of  chap.  30  (see  notes),  is  in  harmony  with  a  date  not  long  before,  or  soon 
after,  the  exile  ;  31  :  1-9  is  apparently  by  a  foreigner,  Lemuel,  king  of  Massa.  (See 
note  on  31  :  1.)  Concerning  the  circumstances  of  writing  and  of  incorporation 
into  the  book  nothing  is  known.  The  occurrence  of  four  Aramaisms  in  these  few 
verses  is  probably  to  be  regarded  as  an  indication  of  a  date  somewhat  late,  although 
they  may  be  because  of  its  foreign  origin.  The  alphabetic  form  of  the  poem  in  31  : 
10-31  is  often  cited  to  prove  the  lateness  of  this  section.     But  an  alphabetic  poem 


INTRODUCTION 


may  be  early,  for  Ps.  9  and  10  are  alphabetic,  and  they  are  generally  thought  to  be 
Davidic.  There  is  no  other  special  mark  of  date  in  this  portion.  Chap.  31  may 
thus  be  exilic  or  post-exilic,  but  it  probably  belongs  to  a  time  soon  after  the  exile. 

There  remains  to  be  considered  the  connected  discourse  in  chap.  1  to  9.  It 
might  seem  that  the  title  in  1  : 1  was  intended  to  attribute  this  portion  to  Solo- 
mon. But  that  Solomon  Avas  not  the  author  appears  from  three  considerations  : 
(1)  The  phraseology  used  has  marked  differences  from  that  of  the  Solomonic  por- 
tions of  Proverbs.  (2)  The  form  of  writing  is  much  different,  this  part  being  a 
connected  discourse,  while  the  Solomonic  portions  consist  of  detached  proverbs. 
(3)  The  style  is  elaborate  and  finished.  The  personification  of  wisdom  especially, 
in  chap.  1,  8,  and  9,  being  quite  unlike  anything  in  the  Solomonic  portions,  and, 
in  fact,  being  so  elaborate  as  probably  to  indicate  a  date  later  than  the  time  of 
Hezekiah,  and  hence  later  than  any  part  of  chap.  10  to  29.  There  are,  however, 
marked  resemblances  in  phraseology  between  this  portion  and  the  first  Solomonic 
collection,  10  : 1  to  22  :  16,  which  may  be  sufficiently  accounted  for  by  supposing 
the  author  to  have  been  a  diligent  student  of  that  collection.  This  portion  was 
plainly  written  as  an  introduction  to  the  whole  book  then  in  existence,  probably 
chap.  10  to  29,  but  designed  especially  for  the  first  Solomonic  collection  beginning 
with  10  :  1.  The  title  in  1  :  1  is  therefore  intended  to  apply  to  chap.  10  to  29,  but 
especially  to  10  : 1  to  22  :  16,  the  author  regarding  his  own  work  as  only  intro- 
ductory.    There  is  no  indication  of  the  name  of  the  author. 

It  seems  probable,  therefore,  that  the  different  divisions  of  the  book  stand  in 
chronological  order,  except  chap.  1  to  9,  which  chronologically  belongs  after  chap. 
29.  There  is  no  real  evidence  as  to  specific  details  in  regard  to  the  compilation  of 
the  book,  indicating  by  whom  the  different  parts  were  put  together. 

II.    Some  Literary  Characteristics  of  the  Book. 

1.  The  poetical  form.  The  book  of  Proverbs  consists  entirely  of  poetry.  Most 
of  the  poetry  is  of  the  kind  called  gnomic,  or  poetry  which  is  made  up  of  senten- 
tious reflections  on  life  and  society,  although  some  j)ortions  are  lyric,  especially  in 
chap.  1  to  9.  It  has  the  ordinary  characteristics  of  Hebrew  poetry,  the  chief  of 
which  is  parallelism.  By  this  it  is  meant  that  a  certain  number  of  lines,  usually 
two,  have  a  definite  relation  to  each  other  in  form,  the  second  is  constructed  with 
tlie  first  in  mind,  so  that  it  is  not  the  single  line  which  is  the  unit  of  poetic  struc- 
ture, but  ordinarily  two  lines.  The  three  common  forms  of  Hebrew  parallelism 
are  found  in  Proverbs,  synonymous,  antithetic,  and  synthetic.  In  synonymous 
parallelism  two  successive  lines  express  the  same  or  nearly  the  same  thought  in 
somewhat  varied  language,  as  in  Prov.  2  :  11  :  "Discretion  shall  watch  over  thee  ; 
understanding  shall  keep  thee."  In  antithetic,  the  thought  of  the  second  line  is  in 
contrast  with  that  of  the  first,  as  in  Prov.  13  :  3  :  "He  that  guardeth  his  mouth 
keepeth  his  life;  but  he  that  openeth  wide  his  lips  shall  have  destruction."  In 
synthetic  parallelism  the  second  line  supplements  or  completes  the  thought  of  the 
first,  as  in  Prov.  16  :  3  :  "  Commit  thy  works  unto  Jehovah,  and  thy  purposes  shall 
be  established." 

So  far  as  rhythm  is  concerned,  all  that  seems  sure  is  that  in  lines  that  are  re- 
lated to  each  other  there  is  a  certain  similarity  in  the  length.     As  a  full  discussion 


INTRODUCTION 


of  this  matter  depends  upon  the  Hebrew,  however,  it  will  be  impracticable  to  do 
more  than  refer  to  it  here.  Rhyme  is  not  a  feature  of  Hebrew  poetry  ;  and  no 
metre  that  is  at  all  definite,  like  metre  in  English  poetry,  is  to  be  observed. 

While  the  lines  are  ordinarily  arranged  in  couplets,  as  has  been  said,  triplets 
occur  as  well,  although  much  less  frequently.  These  couplets  or  triplets  may  be 
combined  into  longer  forms  ;  thus  strophes  consisting  of  two  or  more  of  these 
smaller  units  may  be  found,  all  dealing  with  the  same  thought. 

In  the  first  division  of  the  book,  chap.  1  to  9,  the  parallelism  is  almost  entirely 
synonymous.  In  the  second  division,  10  :  1  to  22  :  16,  there  are  no  triplets,  and 
no  strophes  ;  each  combination  consists  of  two  lines,  and  expresses  a  separate  and 
independent  thought.  In  chap.  10-15  the  parallelism  is  very  largely  antithetic, 
while  in  the  remainder  of  this  division  the  synthetic  is  the  most  common  form. 
In  the  third  and  fourth  divisions,  22  :  17  to  24  :  22  and  24  :  23-34,  the  parallelism 
is  very  largely  synthetic.  In  the  fifth  division,  chap.  25  to  29,  the  parallelism  is  also 
largely  synthetic,  although  with  many  examples  of  the  antithetic  in  chap.  28  and  29. 
In  divisions  six  and  seven,  the  remainder  of  the  book,  the  synthetic  parallelism  is 
the  most  common. 

The  parallelism  is  an  important  aid  in  interpretation.  This  is  true  especially 
of  the  synonymous  and  the  antithetic.  The  assistance  afforded  arises  chiefly  from 
the  fact  that  by  means  of  parallelism  a  less  definite  word  in  one  line  may  be  de- 
fined by  a  more  definite  one  in  the  other.  Ordinarily  the  service  of  parallelism 
cannot  go  beyond  this.  It  must  be  granted  that  the  parallelism  in  Proverbs  is 
very  often  not  precise  in  form.  An  attempt  to  secure  greater  precision  often  leads 
to  the  giving  of  unwarranted  meanings  to  particular  words,  or  to  arbitrary  emen- 
dation of  the  text. 

2.  Other  general  literary  characteristics.  Some  of  these  are  implied  in  the 
very  nature  of  a  proverb,  such  as  brevity  and  sententiousness.  The  frequent  occur- 
rence of  antithesis  is  also  in  harmony  with  the  proverbial  form  of  expression. 
Similes  and  metaphors,  many  of  which  are  very  striking,  are  often  employed. 
Especially  in  the  first  nine  chapters  occur  also  prolonged  but  vivid  descriptions. 
The  personification  of  wisdom  is  carried  out  with  great  skill,  particularly  in  the 
eighth  chapter.  It  is  not  a  defect,  but  rather  a  necessity,  of  proverbs  that  they 
should  be  disconnected,  and  have  often  an  appearance  of  monotony. 

III.    The  Purpose  and  Teaching  of  the  Book. 

Inasmuch  as  Proverbs  has  several  authors,  and  several  compilers,  it  would  be 
quite  conceivable  that  the  purpose  should  vary  in  different  parts.  At  first  sight, 
also,  the  disconnected  nature  of  much  of  the  book  would  give  the  impression  that 
it  consists  simply  of  isolated  observations  upon  life,  unrelated  to  each  other.  Yet 
in  reality  a  marked  unity  is  observable  upon  further  study.  The  dominant  purpose  is 
stated  explicitly  in  1  : 1-6,  while  other  parts  of  the  book  serve  to  explain  more  fully 
the  statements  here  made.  The  purpose  thus  stated  is  to  teach  wisdom  to  men, 
especially  to  the  young  and  inexperienced,  but  also  to  those  who  have  already  some 
knowledge  of  wisdom.  This  is  intended  not  only  for  their  intellectual  equipment, 
but  for  their  practical  guidance  as  well ;  the  purpose  of  the  book  is  distinctly 
practical. 


INTRODUCTION 


The  conception  of  wisdom,  or  knowledge,  as  found  in  the  book  is  a  compre- 
hensive one.  It  is  this  conception  which  gives  unity  to  the  teachings.  Wisdom 
is  a  general  term  for  all  that  is  desirable  in  character,  folly  for  all  that  is  undesirable. 
Wisdom  consists  fundamentally  in  a  right  relation  to  God  ;  the  life  in  accordance 
with  wisdom  is  one  that  follows  God's  plan.  In  fact,  wisdom  is  found  in  the  life 
of  God  as  well  as  of  men.  In  wisdom  are  thus  included  all  things  that  should  be 
found  in  the  highest  form  of  life,  the  religious  feature  is  dominant,  the  intellectual 
life  is  included,  the  daily  life  is  characterized  by  the  presence  of  good  and  absence 
of  evil  in  outward  acts.  In  brief  this  is  stated  in  the  text  of  the  book,  1:7:  "The 
fear  of  Jehovah  is  the  beginning  of  knowledge." 

This  teaching  concerning  the  religious  nature  of  wisdom  is  the  most  promi- 
nent religious  teaching  of  the  book.  The  teaching  concerning  sin  is  also  prominent. 
Sin  is  disobedience  to  God's  commands.  Sin  brings  punishment  of  various  kinds, 
in  general  suffering  and  disaster,  and  often  premature  death.  There  are  hints  con- 
cerning a  future  life  with  rewards  and  punishments  ;  see  note  on  11  :  7. 

Of  philosophical  teaching  or  philosophical  purpose  in  the  book  there  is  really 
none,  although  there  is  often  claimed  to  be.  The  book,  it  is  said,  identifies  virtue 
with  knowledge.  This  is  true,  and  yet  this  is  not  to  be  regarded  as  in  reality  a 
philosophical  feature,  but  rather  as  a  religious  and  practical  one.  For  the  practical 
purpose  of  the  writers  of  Proverbs  men  are  divided  into  two  classes,  those  who 
know  the  right  and  do  it,  and  those  who  do  not  know  it  and  do  not  do  it.  The 
other  class,  so  common  in  experience,  those  who  know  the  truth  and  do  it  not,  are 
simply  ignored  for  practical  purposes  ;  their  existence  is  not  denied,  but  they  are 
left  out  of  consideration.  Here,  as  elsewhere,  partial  or  extreme  statements  of 
truth  are  a  necessary  feature  of  teaching  by  proverbs. 

There  is  in  the  book  really  nothing  of  the  speculative  element.  The  teachings 
concerning  wisdom  are  closely  related  to  philosophical  questions  concerning  the 
greatest  good  and  the  chief  end  of  man.  Yet  these  teachings  are  here  religious, 
not  philosophical.  The  conclusions  from  observation  of  men  and  manners  are  in 
terms  of  religion  rather  than  philosophy.  It  is  not  the  philosopher  but  the  poet 
who  speaks  in  the  picture  of  personified  wisdom  in  chap.  8  ;  the  chapter  is  really  an 
expression  of  the  thought  :  all  God's  creative  activity  was  in  wisdom. 

Allusion  has  already  been  made  to  the  consideration  in  the  book  of  the  great 
problem  of  God's  relation  to  man,  especially  in  the  treatment  respectively  of  the 
good  and  the  evil.  This  question  is  not  directly  treated  so  often  as  it  is  implied. 
The  unquestioning  tone  of  the  book  on  this  point  shows  that  no  real  problem  is 
recognized  ;  the  teaching  of  the  book  is  uniform  that  the  good  have  temporal  pros- 
perity, the  evil  temporal  adversity.  This  teaching  is  not  pushed  to  a  great  extreme, 
however.  It  is  recognized  that  there  may  be  inequalities  of  fortune  for  both 
classes,  the  good  may  be  poor,  the  wicked  rich.  But  such  conditions  are  regarded 
as  only  temporary. 

It  is  not,  however,  simply  a  utilitarian  scheme  of  life  that  is  presented  in  the 
book.  The  purpose  of  the  Proverbs  "is  not  to  bribe  with  offers  of  advantage,  but 
to  exclaim  against  the  folly  of  thinking  that  there  could  be  any  path  towards  ad- 
vantage except  through  right  doing."  '  Often,  also,  the  emphasis  is  not  placed 
»  Moulton,  "  The  Proverbs,"  in  "  The  Modem  Reader's  Bible." 


INTRODUCTION 


upon  the  rewards  of  right  doing,  but  rather  on  the  inherent  attractiveness  and  worth 
of  the  right  Hfe. 

Since  proverbs  in  the  nature  of  the  case  rest  upon  observation,  it  is  only  what 
would  be  expected  that  many  here  found  are  secular  in  tone,  i.  e.,  not  distinctly 
religious  in  their  teaching.  In  these  is  merely  formulated  the  result  of  observa- 
tion, without  the  expression  of  any  ethical  judgment.  This  is  simply  because 
wisdom  is  so  comprehensive  that  it  brings  all  life  within  its  scope.  There  is,  how- 
ever, nothing  irreligious  in  these  cases,  the  religious  element  is  by  implication  fun- 
damental. It  is  not  correct  to  say  that  in  these  cases  wisdom  means  something 
different  from  its  meaning  in  other  cases,  that  it  means  simply  observation.  The 
meaning  is  rather  that  wisdom,  whose  fundamental  element  is  religious,  has  to  do 
with  all  life,  so  that  shrewd  observations  upon  the  phases  and  phenomena  of  life  are 
included  in  its  scope. 

The  general  ethical  tone  of  the  book  is  very  high,  as  high  as  that  of  any  part 
of  the  Old  Testament,  and  in  some  places  it  approximates  closely  to  New  Testa- 
ment teaching.  It  deals  largely  with  external  acts,  yet  it  emphasizes  the  fact  that 
these  are  the  expression  of  the  inner  life.  Formalism  is  regarded  as  of  no  worth, 
the  ceremonial  observances  are  largely  ignored,  and  when  recognized  it  is  stated  that 
their  value  does  not  lie  in  the  external  form.  This  is  illustrated  by  the  teaching 
concerning  sacrifices,  which  is  the  same  as  that  of  the  prophets.  (See  21  :  3,  27.)  A 
standard  very  similar  to  that  of  the  New  Testament  is  found,  e.  g.,  in  20  :  22  and  24  : 
29,  in  which  revenge  is  forbidden,  and  in  25  :  21,  where  kind  treatment  of  enemies 
is  enjoined. 

IV.    The  Canonicity  of  the  Book. 

The  Book  of  Proverbs  belongs  to  the  third  division  of  the  Hebrew  Scriptures, 
the  Writings,  more  often  called  the  Hagiographa.  According  to  rabbinical  writers, 
the  reception  of  the  book  into  the  canon  was  opposed  by  some  on  two  grounds  : 
because  of  the  presence  of  contradictory  statements  in  26  :  4,  5  ;  and  because  of 
too  great  vividness  in  the  description  of  7  :  7-20.  But  no  great  difficulty  was  appa- 
rently caused  by  these  matters,  and  no  doubt  of  its  canonicity  has  been  felt  in 
Christian  times. 

There  certainly  seems  to  be  no  reason  for  objecting  to  the  canonicity  of  the 
book.  Its  teachings,  as  already  noted,  are  pure  and  lofty,  and  some  of  them  are 
embodied  in  the  New  Testament  teachings.  It  seems  to  be  often  supposed  that  the 
inspiration  of  the  book  is  of  a  lower  order  than  that  of  the  writings  of  the  prophets. 
No  reason  appears,  however,  for  that  supposition.  A  particular  message  is  not 
stated  to  be  the  word  of  Jehovah,  as  in  the  preaching  of  the  prophets.  But  there 
are  many  passages  which  state  or  imply  divine  authority  for  the  teachings,  and  in 
some  passages  there  is  direct  identification  of  these  teachings  of  wisdom  given  by 
the  sages  as  the  word  of  Jehovah.  The  message  from  Jehovah  simply  comes  in  a 
different  way  from  that  of  the  prophetic  message,  so  that  the  element  of  observa- 
tion, never  entirely  absent,  enters  somewhat  more  explicitly.  There  is  no  ground 
for  thinking  of  any  lower  degree  of  inspiration  in  the  book  of  Proverbs  than  in 
other  Old  Testament  books.  There  seems  no  reason  for  question  as  to  the  fact  of  a 
revelation  made  in  this  book,  although  its  method  is  somewhat  different  from  that 
of  the  revelation  made  to  and  through  the  prophets. 


INTRODUCTION 


V.  List  of  Abbreviations. 

a,  b,c,  etc.,  1st,  2d,  3d,  etc.,  line  of  a  verse. 

Aq.,  Aquila. 

A.  R.  v.,       American  Revised  Version. 

A.  v.,  Authorized  Version, 

G. ,  Septuagint. 

MT.,  Masoretic  Text,  the  Hebrew  text  with  points. 

R,  v..  Revised  Version,  Canterbury. 

S.,  Peshitta. 

Sym.,  Symmachus. 

T.,  Targum. 

Th.,  Theodotion. 

v.,  Vulgate. 

The  Commentaries  chiefly  referred  to  are  designated  as  follows  :  Chajes,  "  Pro- 
verbia-Studien  zu  der  sog.  Salomonischen  Sammlung, ' '  16,  von  Dr.  H.  P.  Chajes ;  Fr. , 
"jDie  Spriiche  iibersetzt  und  erkldrt,"  von  Lie.  W.  Frankenberg,  (" Handkommentar  zum 
Alten  Testament");  Str.,  ''Die  Spriiche  Salomos  iibersetzt  und  ausgelegt,"  von  D. 
Hermann  L.  Struck,  ( ' '  Kurzgefasster  Kommentar  zu  den  heiligen  Schriften  A  Iten  und 
Neuen  Testamentes'^);  Toy,  "  A  Critical  and  Exegetical  Commentary  on  the  Book  of 
Proverbs,"  by  Crawford  H.  Toy,  ("The  International  Critical  Commentary");  Wi., 
"Die  Spriiche  erkldrt,"  von  D.  G.  Wildeboer,  {"  Kurzer  Hand-Commentar  zum  Alien 
Testament ").    Other  abbreviations  will  probably  be  intelligible  without  explanation. 


PROVERBS 


Chap.  1.  The  first  division  of  the  book  of 
Proverbs  consists  of  chap.  1  to  9.  There  has  been 
much  diiFerence  of  opinion  concerning  the  di- 
vision of  these  chapters.  Some  of  the  views 
may  well  be  mentioned.  Str.  finds  a  connected 
line  of  thought  throughout  chap.  2  to  7,  as  fol- 
lows: (1)  2  :  1-11,  a  general  exhortation  to 
strive  after  wisdom,  which  thought  is  expanded 
in  3  :  1-26 ;  (2)  2  :  12-15,  wisdom  delivers  from 
perverse  ways  and  from  the  ways  of  perverse 
men,  expanded  in  two  passages,  3  :  27  to  4  and 
6  :  1-19 ;  (3)2: 16-19,  wisdom  delivers  from  de- 
structive intercourse  with  adulteresses,  expanded 
in  the  two  passages  chap.  5  and  6  :  20  to  7;  (4) 
2  :  20-22,  positive  blessings  conferred  by  the  pos- 
session of  wisdom.  In  favor  of  the  analysis  he 
refers  not  only  to  the  connection  of  thought,  but 
also  to  the  use  of  language  in  the  various  pas- 
sages. There  is,  however,  this  decided  objection 
to  be  urged  against  it,  that  the  connection  of 
thought  is  not  sufficiently  close  to  warrant  class- 
ing the  passages  together.  Division  (3)  is  the 
only  one  in  which  the  connection  of  thought  is 
close.  In  division  (2)  there  are  several  difficul- 
ties :  3  :  27-30  are  not  connected  in  thought  with 
2  :  12-15 ;  4  :  1-13,  especially  1-9,  are  not  con- 
nected in  thought  with  2  :  12-15,  but  rather 
with  2  :  1-11 ;  6  :  1-19  are  not  connected  closely 
with  2  :  12-15,  6  :  1-11  not  at  all.  More  in  ac- 
cordance with  the  facts  is  the  statement  of  Fr. 
that  in  1  :  7  to  9  two  themes  are  treated:  (1) 
warnings  against  temptation  through  the  suc- 
cess of  the  wicked  ;  (2)  warnings  against  temp- 
tation through  the  flattering  speech  of  adulter- 
esses. (1)  is  stated  in  2  :  12-15,  and  is  especially 
prominent  in  chap.  1  to  4  ;  (2)  is  stated  in  2  :  16- 
19,  and  is  especially  prominent  in  chap.  5  to  7 ; 
but  there  are  many  breaks  in  the  thought,  espe- 
cially in  (1).  He  regards  6 : 1-19  as  a  later  inser- 
tion. There  is  much  force  in  the  statements  of  Fr. 
It  seems  evident  that  the  chief  subjects  treated 
are  the  two  mentioned  by  him.  They  cannot  be 
made  the  basis  of  a  complete  analysis,  however, 
of  this  part  of  the  book.  Evidently  no  analysis 
can  be  made  in  which  a  definite  progress  of 
thought  can  be  traced  tli rough  the  whole  of  this 


part  of  the  book.  All  that  can  be  done,  there- 
fore, is  to  recognize  the  chief  divisions,  and  ob- 
serve the  subject  of  each  one,  without  co-ordi- 
nating these  entirely  into  a  unity.  The  general 
divisions  of  thought  are :  chap.  1:1;  1  :  2-6 ; 
1:7;  1 :  8-33  ;  2 ;  3 ;  4 ;  5  ;  6  :  1-19  ;  6  :  20  to  7  : 
27 ;  8  :  1  to  9  :  18.  This  division  is  similar  to 
that  given  by  Kamphausen  and  adopted  by  Wi. 
The  subjects  of  these  divisions,  as  well  as  the 
subdivisions,  will  be  indicated  in  connection 
with  each. 

Analysis  of  chap.  1.  There  are  four  main 
divisions:  1.  Ver.  1,  the  title  of  the  book.  2. 
Ver.  2-6,  introductory  statement  giving  the  pur- 
pose of  the  book.  3.  Ver.  7,  the  text  of  the  book. 
4.  Ver.  8-33,  exhortation  not  to  yield  to  the 
temptations  of  evil  men,  but  to  follow  the  coun- 
sels of  wisdom.  The  last  may  be  subdivided : 
(1)  Ver.  8,  9,  exhortation  to  obey  parents,  for 
their  counsel  is  good;  (2)  ver.  10-19,  warning 
against  yielding  to  the  temptations  of  evil  men  ; 
(3)  ver.  20-33,  personified  wisdom  threatens 
punishment  for  the  wicked  and  exhorts  to  the 
observance  of  her  precepts.  The  connection  of 
thought  of  ver.  10-19  may  be  thus  summarized  : 
Ver.  10  is  a  general  admonition  from  the  writer 
to  the  reader  to  avoid  temptation  from  sinners. 
Ver.  11  introduces  a  specimen  of  such  tempta- 
tions. It  is  in  form  an  invitation  to  join  in 
committing  murder,  in  reality  an  invitation  to 
join  a  band  of  robbers,  with  whom  murder  is  an 
incident.  Ver.  12-14  present  the  arguments  for 
the  acceptance  of  the  invitation  of  ver.  11 :  ver. 
12,  there  is  certainty  of  success ;  ver.  13,  14,  there 
are  financial  advantages  necessarily  accruing. 
Ver.  15  introduces  the  conclusion  to  the  condition 
begun  in  ver.  11,  an  exhortation  from  the  writer 
to  the  reader  to  refrain  from  them  entirely. 
The  reason  for  ver.  15  is  given  in  the  statement 
of  ver.  16,  they  may  seek  to  disguise  the  fact, 
but  their  ways  are  evil,  they  are  really  mur- 
derers. Ver.  17,  18  state  that  this  will  surely 
bring  disaster ;  they  persist  in  evil  in  spite  of 
the  fact  that  the  resulting  disaster  is  so  plainly 
in  sight,  but  their  own  lives  will  pay  the  pen- 
alty. Ver.  19,  the  general  conclusion  of  the 
17 


18 


PROVERBS 


[Ch.  I. 


CHAPTER    I. 


1  THE  Proverbs  of  Solomon  the  Son  of  David, 
king  of  Israel ; 

2  To  know  wisdom  and  instruction  ;  to  perceive 
the  words  of  understanding ; 

3  To  receive  the  instruction  of  wisdom,  justice, 
and  judgment,  and  equity  ; 

4  To  give  subtilty  to  the  simple,  to  the  young 
man  knowledge  and  discretion. 


writer  from  the  preceding.  The  connection  of 
thought  of  ver.  20-33  may  be  summarized :  Ver. 
20,  21,  wisdom  is  personified  and  introduced  as 
speaking  in  the  city.  Ver.  22,  23,  the  fools  are 
invited  to  turn  to  wisdom  and  become  wise. 
Ver.  24-28,  rejection  of  such  invitations  will 
result  in  the  coming  of  days  of  disaster  in  which 
they  will  apply  to  wisdom  for  help  and  be  re- 
fused. Ver.  29,  30,  reason  for  the  refusal.  Ver. 
31,  further  statement  of  the  evil  consequences. 
Ver.  32,  33,  statement  of  the  general  principle : 
rejection  of  wisdom  brings  disaster,  even  death  ; 
acceptance  brings  prosperity. 

1.  Although  the  title,  see  Introduction,  this 
verse  is  closely  connected  with  the  following 
verses,  as  is  shown  by  the  fact  that  grammatic- 
ally they  belong  with  it.  Proverbs.  The 
Hebrew  word  so  rendered,  '^'O,  mdshdl,  is  one 
concerning  whose  general  meaning  and  origi- 
nal force  there  is  much  difference  of  opinion. 
The  probability  is,  however,  that  the  original 
meaning  of  the  verb  from  which  it  is  derived, 
Sk'D,  mdshai,  is  to  be  like.  This  may  be  inferred 
with  approximate  certainty  from  the  fact  that 
it  is  the  meaning  found  in  a  few  examples  in 
the  Hebrew,  and  is  the  only  meaning  found 
in  the  same  verbal  root  in  the  Arabic,  Ethi- 
opic,  Aramaic,  and  Assyrian.  The  meaning 
stand  for,  represent,  given  as  the  original  mean- 
ing in  Ges.-Buhl  i*,  B.  D.  B.,  and  elsewhere, 
is  not  so  probable  as  the  one  just  mentioned, 
because  it  is  only  found  in  a  derived  stem  of 
the  Arabic,  and  can  easily  have  come  from 
the  other  meaning.  The  fundamental  meaning 
of  the  noun  is  therefore  likeness.  By  B.D.B. 
the  word  has  been  thought  to  refer  simply 
to  the  parallelism  of  clauses,  and  by  Toy  to 
be  a  description  of  all  poetry  as  "  made  by  the 
juxtaposition  of  related  ideas,"  but  both  these 
explanations  seem  too  superficial,  and  fail  to 
account  for  the  fact  that  the  word  is  seldom  if 
ever  used  simply  to  describe  poetry  as  such. 
Konig  {" Stilistik,"  p.  80  f.),  starting  from  the 
original  meaning  of  likeness  or  identity,  con- 
siders the  meaning  of  the  word  to  be  sentence, 
or  combination,  so  that  it  is  applicable  to  almost 
any  kind  of  sentence.  This  also  is  open  to  the 
objection  that  such  a  general  meaning  of  the 


1  THE  proverbs  of  Solomon  the  son  of  David, 
king  of  Israel : 

2  To  know  wisdom  and  instruction  ; 

To  discern  the  words  of  understanding ; 

3  To  receive  instruction  in  wise  dealing. 

In  righteousness  and  judgement  and  equity  ; 

4  To  give  subtilty  to  the  simple, 

To  the  young  man  knowledge  and  discretion : 


word  seems  strange  in  view  of  its  very  limited 
use.  The  obvious  view  is  the  common  older 
one,  that  by  likeness  is  meant  a  comparison. 
That  the  meaning  has  been  broadened  consider- 
ably beyond  this  in  use  is  natural,  more  natural, 
in  fact,  than  the  limitation  of  meaning  assumed 
by  many.  The  common  meanings  of  the  word, 
then,  in  their  probable  order  of  development, 
are  as  follows:  (1)  ^  comparison,  referring  to 
such  as  are  found  in  Prov.  10  :  26;  16  :  24.  (2) 
A  parable,  which  involves  the  element  of  com- 
parison, as  in  Ezek.  17  :  2 ;  20  :  49 ;  24  :  3 ;  (3) 
An  aphorism,  a  proverb.  Since  these  often  con- 
tained comparisons,  it  was  natural  that  the 
meaning  of  the  word  should  be  broadened  so  as 
to  include  them.  The  proverbs  may  be  of  a 
popular  nature  or  not.  (4)  It  is  also  broadened 
still  further  and  used  of  longer  poems  or  dis- 
courses, which  yet  are  similar  to  proverbs  in 
being  sententious  or  enigmatical,  as  in  Num. 
21  :  27 ;  23  :  7 ;  Isa.  14  :  4.  It  is  interesting  to 
note  that  the  word  rendered  parable  in  the  New 
Testament  has  a  similar  derivation  and  range  of 
meanings.  The  meaning  in  this  verse  is  (3) ,  which 
is  the  only  meaning  found  in  the  book  of  Prov- 
erbs, the  other  passages  where  it  occurs  being 
1:6;  26  :  7,  9 ;  10  :  1 ;  and  25  :  1 ;  the  last  two 
in  titles. 

2-4.  To  know.  The  infinitives  in  ver.  2-4 
are  dependent  on  ver.  1,  and  need  something 
supplied  to  bring  out  the  meaning  in  English, 
which  is,  the  proverbs  of  Solomon  are  given  in 
order  that  one  may  know,  etc.  The  subject  of 
the  infinitive  "to  know"  is  indefinite,  but  re- 
fers to  those  intended  to  be  instructed  by  the 
proverbs;  the  implied  subject  is  the  same 
throughout  ver.  2  and  3.  4.  Here  there  is  a 
change  of  subject,  the  subject  of  "to  give" 
being  the  proverbs  of  ver.  1.  Simple  really 
means  inexperienced;  this  may  be  in  a  good 
sense,  unacquainted  with  evil,  as  in  Prov.  21 :  11 ; 
Ps.  19  :  7 ;  119  :  130 ;  more  often  in  a  bad  sense, 
easily  led  astray,  see  especially  Prov.  9  :  16.  Here 
it  is  in  a  good  sense.  It  is  especially  appro- 
priate to  the  young,  who  are  shown  by  the  par- 
allelism to  be  meant  here.  The  young  man, 
better,  a  young  man.  This  indicates  that  the 
collection  of  proverbs  was  intended  especially 


Ch.  L] 


PROVERBS 


19 


5  A  wise  man  will  hear,  and  will  increase  learn- 
ing ;  and  a  man  of  understanding  shall  attain  unto 
wise  counsels ; 

6  To  understand  a  proverb,  and  the  interpreta- 
tion ;  the  words  of  the  wise,  and  their  dark  say- 
ings. 

7  The  fear  of  the  Lord  is  the  beginning  of  knowl- 
edge :  but  fools  despise  wisdom  and  instruction. 

8  My  son,  hear  the  instruction  of  thy  father,  and 
forsake  not  the  law  of  thy  mother : 

9  For  they  shall  he  an  ornament  of  grace  unto 
thy  head,  and  chains  about  thy  neck. 

10  My  sou,  if  sinners  entice  thee,  consent  thou 
not. 

11  If  they  say.  Come  with  us,  let  us  lay  wait  for 
Ijlood,  let  us  lurk  privily  for  the  innocent  without 
cause : 


5  That  the  wise  man  may  hear,  and  increase  in 

learning ; 
And  that  the  man  of  understanding  may  attain 
unto  sound  counsels : 

6  To  understand  a  proverb,  and  a  figure  ; 

The  words  of  the  wise,  and  their  dark  sayings. 

7  The  fear  of  the  Lord  is  the  beginning  of  knowl- 

edge: 
But  the  foolish  despise  wisdom  and  instruction. 

8  My  son,  hear  the  instruction  of  thy  father, 
And  forsake  not  the  law  of  thy  mother : 

9  For  they  shall  be  a  chaplet  of  grace  unto  thy 

head. 
And  chains  about  thy  neck. 

10  My  son,  if  sinners  entice  thee, 
Consent  thou  not. 

11  If  they  say.  Come  with  us. 
Let  us  lay  wait  for  blood, 

Let  us  lurk  privily  for  the  innocent  without 
cause: 


for  those  who  are  young  and,  as  a  shows,  inex- 
perienced. 5.  Eender :  Let  a  wise  man  hear 
and  increase  in  learning,  arid  let  a  man  of  un- 
derstanding  attain  unto  sound  counsels.  This  is 
the  natural  and  literal  rendering.  It  is  to  be 
regarded  as  parenthetical,  indicating  that  the 
proverbs  are  not  intended  exclusively  for  the 
young,  but  contain  an  exhortation  to  the  older 
who  are  already  wise  to  profit  by  them  as  well. 
6.  To  understand  is  to  be  connected  not 
with  ver.  1,  but  with  ver.  2-4,  the  subject  being 
the  same.  The  understanding  of  ver.  6  is  the 
result  of  the  instruction  of  ver.  2-4.  Figure 
probably  means  an  enigmatical  saying.  Dark 
sayings,  Wi^Y&Wj riddles,  here  probably  a  say- 
ing more  or  less  obscure ;  it  may  be  rendered 
apothegm. 

7,  The  fear  of  the  Lord  {Jehovah).^  This 
evidently  means  the  fear  of  man  toward  Jeho- 
vah; the  same  phrase  in  Ps.  Ill  :  10;  Prov.  9  : 
10;  similar  in  Job  28  :  28.  Beginning.  The 
Hebrew  word  sometimes  means  that  which  is 
first  in  value,  the  most  important.  Here,  how- 
ever, the  meaning  is  shown  to  be  first  in  time, 
beginning,  by  the  very  similar  verse  9  :  10,  where 
another  word  is  used  which  must  have  the  latter 
meaning.  Ps.  Ill  :  10  has  the  same  thought, 
which  is  expressed  somewhat  more  strongly  in 
Job  28  :  28.  This  verse  shows  the  meaning  of 
wisdom  in  the  writer's  mind  ;  it  is  not  simply 
philosophy  or  speculation,  but  includes  neces- 
sarily a  religious  element.  This  is  true  in  the 
usage  of  Proverbs  as  a  whole,  and  to  some  ex- 
tent in  the  general  Old  Testament  usage. 

8.  Nearly  identical  with  6  :  20.  My  son. 
This  does  not  indicate  relationship,  but  is  the 
address  of  the  writer  as  a  teacher  to  a  learner 
supposed  to  be  young.  It  thus  connects  itself 
with  ver.  4.  The  phrase  aflFords  no  reason  for 
supposing,  however,  as  some  have  done,  tliat 

1  In  cases  like  this  the  rendering  in 


there  were  formal  schools  in  the  time  of  the 
writer  in  which  wise  men  taught.  It  is  more 
naturally  merely  an  indication  of  the  literary 
form  chosen,  that  of  the  instruction  of  a  teacher 
to  young  men.  Law.  The  Hebrew  word  here 
used,  n^in,  tord,  had  originally  the  meaning 
direction.  From  this  came  the  similar  meaning 
teaching,  which  was  afterward  given  the  specific 
meaning  law.  Here  the  meaning  is  not  laiv,  but 
teaching,  as  the  connection  shows,  which  should 
be  the'translation.  The  word  should  be  so  trans- 
lated also  in  all  the  other  passages  in  which  it  oc- 
curs in  Proverbs,  viz,  3:1;  4 :  2 ;  6  :  20,  23  ;  7 :  2 ; 
13 :  14  ;  28  :  4,  7,  9 ;  29  :  18.  See  note  on  last  pas- 
sage. 9.  Chaplet  means  wreath,  garland,  as  of 
flowers.  Of  grace  means  graceful,  delightful. 
The  same  word  is  rendered  pleasant  in  5  :  19 
&nA precious  in  17  :  8.  Chains.  The  Hebrew 
word  occurs  elsewhere  only  in  Judg.  8  :  26  ;  Cant. 
4  :  9,  and  in  both  passages,  as  here,  means  an 
ornamental  chain.  In  both  clauses  of  ver.  9 
the  thought  is  that  this  teaching  is  an  adorn- 
ment, i.  e.,  to  the  inner  man.  See  similar 
thought  and  phraseology  in  Prov.  3  :  22,  and 
similar  phraseology  with  a  somewhat  different 
thought  in  3  :  3;  6  :  21.  10.  Sinners.  This 
is  the  general  term,  but  the  following  context 
shows  that  robbers  and  murderers  are  chiefly  in 
mind.  11.  Lay  wait  for  blood.  The  phrase 
can  only  naturally  refer  to  murder.  All  the 
verses  following  show  that  robbery  for  gain  was 
the  object ;  murder  does  not  appear  as  designed 
except  in  the  comments  of  the  writer,  ver.  16- 
19.  If  the  robbers  wished  to  make  a  plausible 
showing  to  an  inexperienced  youth,  it  seems 
strange  that  they  should  make  murder  the  first 
thing  to  be  mentioned.  The  words  without 
cause  in  c  are  even  more  obviously  inappro- 
priate in  the  mouths  of  the  robbers.  Hence,  in 
these  statements  it  seems  evident  that  we  have, 
parenthesis  is  that  of  the  A.  R.  V. 


20 


PROVERBS 


[Ch.  I. 


12  Let  us  swallow  them  up  alive,  as  the  grave ; 
and  whole,  as  those  that  go  down  into  the  pit : 

13  We  shall  find  all  precious  substance,  we  shall 
fill  our  houses  with  spoil : 

14  Cast  in  thy  lot  among  us  ;  let  us  all  have  one 

15  My  son,  walk  thou  not  in  the  way  with  them ; 
refrain  thy  foot  from  their  path  : 

16  For  their  feet  run  to  evil,  and  make  haste  to 
shed  blood.  .  j  ■    ^,.      •   u^    « 

17  Surely  in  vain  the  net  is  spread  in  the  sight  oi 
any  bird : 


12  Let  us  swallow  them  up  alive  as  Sheol, 

And  whole,  as  those  that  go  down  into  the  pit ; 

13  We  shall  find  all  precious  substance, 
We  shall  till  our  houses  with  spoil ; 

14  Thou  shalt  cast  thy  lot  among  us ; 
We  will  all  have  one  purse  : 

15  My  son,  walk  not  thou  in  the  way  with  them ; 
Refrain  thy  foot  from  their  path  : 

16  For  their  feet  run  to  evil, 

And  they  make  haste  to  shed  blood. 

17  For  in  vain  is  the  net  spread, 
In  the  eyes  of  any  bird  : 


not  the  actual  language  which  the  robbers  are 
supposed  to  use,  but  their  language  interpreted 
by  the  writer  and  put  in  a  way  that  expresses 
their  real  spirit  and  corresponds  to  the  actual 
facts.  They  were  really  robbers,  but  murder 
when  necessary  as  an  incidental  part  of  the  plan 
was  looked  upon  with  complacency.  The  ex- 
istence of  such  bands  of  robbers  shows  lawless 
conditions  in  the  time  of  the  writer,  but  is  not 
a  definite  indication  of  date,  for  there  must 
have  been  many  times  in  the  city  life  of  Israel 
when  such  conditions  were  found.  12.  The 
chief  problem  here  is  to  ascertain  the  point  of 
the  comparison,  in  what  respect  the  contem- 
plated action  is  like  that  of  sheol  or  the  pit. 
Num.  16  :  30,  33,  and  Ps.  55  :  15  are  sufficient 
warrant  for  saying  that  sudden  death  was  some- 
times described  as  going  down  alive  to  sheol. 
Hence,  it  might  seem  to  be  a  natural  meaning 
here,  we  will  swallow  them  up  alive,  as  sheol 
does  in  cases  of  sudden  calamity.  The  chief 
difficulty  with  this  view,  however,  is  that  such 
cases  are  decidedly  exceptional,  while  in  both 
clauses  of  the  verse  there  is  no  indication  that 
anything  but  the  usual  order  of  events  is  in 
mind.  Hence,  it  seems  better  to  regard  the 
comparison  as  having  reference  directly  to 
swallow,  and  to  the  words  alive  and  whole 
only  by  way  of  contrast.  The  word  translated 
swalloAV,  in  the  simple  stem  used  here,  does  not 
in  itself  mean  to  destroy,  although  that  may  be 
implied.  In  the  figurative  use  of  the  word, 
the  idea  most  naturally  prominent  is  the  com- 
pleteness of  the  possession  gained.  This  is  the 
thought  in  Ps.  69  :  15 ;  Jer.  51  :  34;  Ps.  124  :  3, 
and  is  to  be  accepted  here.  Sheol  is  sometimes 
personified  as  an  insatiable,  devouring  monster, 
as  in  Isa.  5  :  14 ;  Hab.  2:5;  Ps.  141  :  7  ;  Prov. 
27  :  20,  and  30  :  16.  Many  other  passages  speak 
of  the  power  of  sheol,  its  secure  grasp  on  all 
within  its  reach.  Here,  then,  the  thought  is : 
We  will  gain  complete  possession  of  them,  hold 
them  in  our  grasp  as  firmly  as  does  sheol.  But 
they  shall  come  into  our  power  alive  and  sound, 
which  is  in  contrast  with  the  usual  condition  of 
those  in  sheol.  This  is  introduced  probably  to 
show  that  the  prominent  object  is  robbery,  not 


murder.  Let  us.  Render:  IVe  will,  for  it  is 
evident  from  what  has  been  said  that  the  thought 
is  not  of  exhortation,  but  of  encouragement. 
It  is  not  an  exhortation  to  murder,  but  is  rather 
encouragement  to  robbery  by  showing  the  sure- 
ness  of  the  outcome.  13.  We  shall  find, 
better:  We  shall  get.  All  means  all  kinds 
of.  14a  is  designed  as  a  tempting  offer.  The 
newcomer  is  to  be  put  on  an  equality  with  the 
others,  although  they  had  been  associated  to- 
gether before.  It  means  that  he  should  cast  his 
lot  for  his  share  of  the  plunder,  not  simply  in 
one  particular  raid,  but  in  general.  B  expresses 
the  same  thought,  not  communism,  without  di- 
vision, but  an  equal  share  in  the  division.  16. 
The  verse  is  identical  with  Isa.  59  :  7a,  except 
that  here  a  word  is  added  at  the  beginning,  and 
there  one  at  the  end.  The  appropriateness  of 
the  verse  in  its  connection  is  obvious  in  Isaiah, 
but  it  is  not  quite  so  obvious  here.  Consequently 
many  have  concluded  to  omit  it  here  as  a  scribal 
addition  from  Isaiah.  There  is  no  sufficient 
reason,  however,  for  its  omission.  It  is  rather 
to  be  regarded  as  a  quotation  from  Isaiah  by 
the  author  here,  or  else  the  reverse.  A  is  similar 
to  6  :  18b.  What  has  been  said  on  ver.  11  sug- 
gests a  natural  reason  for  the  presence  of  the 
verse  here.  The  robbers  emphasize  the  gain  of 
the  robbery,  they  pass  lightly  over  the  blood- 
shed involved.  This  verse  is  designed  to  call 
attention  to  the  real  facts.  A  mentions  that 
not  simply  gain  is  involved,  but  evil-doing. 
B,  more  strongly,  that  murder  is  really  a 
prominent  part  of  their  plans.  From  this  ver. 
17-19  go  on  to  speak  of  the  results  of  their  con- 
duct viewed  thus  in  reference  to  its  real  nature. 
17.  In  vain.  The  natural  meaning  would 
seem  to  be :  It  is  in  vain  that  one  attempts  to 
catch  birds  by  spreading  a  net  in  their  sight, 
for  they  will  take  warning  and  keep  away  from 
it.  But  this  interpretation,  although  it  has 
been  held  by  many,  is  generally  conceded  to  be 
contrary  to  the  facts.  Birds  are  often  caught  in 
such  a  way.  It  is  necessary,  therefore,  in  ac- 
cordance with  the  facts,  to  regard  these  words  "  in 
vain  "  as  used  from  the  standpoint  of  the  birds, 
not  of  the  hunters ;  from  their  standpoint  it  is 


Ch.  I.] 


PROVERBS 


21 


18  And  they  lay  wait  for  their  oton  blood ;  they 
lurk  privily  for  their  otvn  lives. 

19  So  are  the  ways  of  every  one  that  is  greedy  of 
gain;  wMch  taketh  away  the  life  of  the  owners 
thereof. 

20  Wisdom  crieth  without ;  she  uttereth  her  voice 
in  the  streets ; 

21  She  crieth  in  the  chief  place  of  concourse,  in 
the  openings  of  the  gates :  in  the  city  she  uttereth 
her  words,  saying, 

22  How  long,  ye  simple  ones,  will  ye  love  sim- 
plicity ?  and  the  scorners  delight  in  their  scorning, 
and  fools  hate  knowledge  ? 

23  Turn  you  at  my  reproof :  behold,  I  will  pour 
out  my  spirit  unto  you,  I  will  make  known  my 
words  unto  you. 


18  And  these  lay  wait  for  their  own  blood, 
They  lurk  privily  for  their  own  lives. 

19  So  are  the  ways  of  every  one  that  is  greedy  of 

gain; 
It  taketh  away  the  life  of  the  owners  thereof. 

20  Wisdom  crieth  aloud  in  the  street ; 

She  uttereth  her  voice  in  the  broad  places ; 

21  She  crieth  in  the  chief  place  of  concourse ; 
At  the  entering  in  of  the  gates. 

In  the  city,  she  uttereth  her  words  : 

22  How  long,  ye  simple  ones,  will  ye  love  simplic- 

ity? 
And  scorners  delight  them  in  scorning, 
And  fools  hate  knowledge? 

23  Turn  you  at  my  reproof : 

Behold,  I  will  pour  out  my  spirit  unto  you, 
I  will  make  known  my  words  unto  you. 


in  vain,  for  they  do  not  heed  the  warning.  18. 
The  first  interpretation  mentioned  for  ver.  17 
would  make  this  verse  in  contrast  with  it,  the 
one  adopted  makes  the  thought  one  of  similar- 
ity. The  connection  of  thought  is :  Just  as  the 
bird  is  not  warned  by  seeing  the  net,  but  is  at- 
tracted by  the  bait  and  rashes  on,  so  these  sin- 
ners go  on,  even  though  it  is  plain  that  they 
are  injuring  themselves.  The  verse  manifestly 
alludes  to  ver.  11,  the  language  used  being  al- 
most identical.  This  indicates  that  their  plans 
in  reference  to  others  shall  recoil  on  their  own 
heads.  19.  Similar  thought  in  15  :  27,  con- 
trasted thought  in  28  :  16.  This  verse  draws 
the  general  lesson  from  the  preceding.  Every 
one  that  is  greedy  of  gain  is  inadequate; 
every  one  that  gets  unjust  gain  is  better.  It  does 
not  indicate  greed  simply,  but  greed  that  acts 
unjustly,  one  form  of  which  is  robbery,  just 
mentioned.  The  owners  thereof,  those  who 
have  it  as  their  prominent  characteristic.  B 
does  not  indicate  the  specific  application  in- 
tended. It  is  probable,  therefore,  that  we  are 
to  regard  the  verse  as  general.  It  does  not  in- 
dicate that  justice  will  overtake  the  robber  in 
any  specific  way,  by  legal  punishment  or  other- 
wise. It  rather  gives  the  assurance  that  in  some 
way  or  other  such  punishment  will  come,  that 
in  some  way  the  life  of  such  a  man  will  pay 
the  penalty.  This  is  in  harmony  with  the 
general  teaching  of  Proverbs  that  an  early 
death  is  a  punishment  for  sin.  This  verse  also 
indicates  that  the  controlling  motive  in  the  acts 
mentioned  in  the  preceding  verses  is  excessive 
and  unjust  greed. 

20.  Wisdom  is  personified  as  a  woman, 
the  personification  continuing  through  the 
chapter.  The  tenses  in  ver.  20,  21  may  be  fre- 
quentative, stating  what  wisdom  is  in  the  habit 
of  doing.  It  seems  more  probable,  however, 
that  a  personification  would  have  in  mind  one 
event  rather  than  a  series,  so  it  is  better  to  re- 
gard the  tenses  as  the  equivalent  of  the  present. 


The  fact  that  a  quotation  follows  is  also  more  in 
harmony  with  this  idea.  The  tenses  in  8  :  1-3 
are  probably  the  same  as  here.  The  question 
is,  of  course,  not  one  of  fact,  as  this  is  personifi- 
cation, but  of  conception  and  representation. 
This  is  supposed  to  be  a  specimen  incident  in 
the  activity  of  personified  wisdom.  Broad 
places.  The  phrase  may  mean  broad  streets, 
but  more  usually  squares,  open  places.  21. 
In  the  chief  place  of  concourse,  better  in 
the  literal  rendering :  at  the  head  of  the  noisy 
streets.  It  probably  means  at  the  intersection 
of  busy  streets;  see  "  where  the  paths  meet,"  in 
8  :  2.  Ver.  20,  21  do  not  give,  then,  merely  dif- 
ferent descriptions  of  the  same  place.  Ver.  20 
and  this  phrase  in  ver.  21  refer  to  different 
places  best  suited  for  public  audience  in  the 
streets  about  the  city,  while  At  the  entering 
in  of  the  gates  designates  the  square  at  the  en- 
trance of  the  city,  the  common  meeting-place. 
In  the  city.  If  this  phrase  modifies  the  pre- 
ceding, at  the  entrance  of  the  gates,  it  would 
simply  mark  that  place  as  being  inside  the 
gates,  not  outside.  But  that  seems  unnecessary, 
as  it  would  be  the  obvious  implication.  It 
therefore  seems  better  to  regard  the  words,  as 
is  usually  done,  as  being  an  additional  state- 
ment, summing  up  all  the  preceding,  expressed 
without  a  conjunction.  The  same  form  of  ex- 
pression is  found  in  2  :  9  and  8  :  16.  Wisdom  is 
described  as  making  a  trip  about  the  city,  speak- 
ing at  various  places  and  at  one  time  using  the 
words  of  ver.  22  f.,  which  would  be  substantially 
the  same  as  those  used  at  the  other  places.  22. 
Simple  ones,  here  in  an  unfavorable  sense. 
Scorners  .  .  .  scorning  {scoffers .  . .  scoffing); 
the  rendering  of  the  A.  R.  V.  is  the  better. 
These  make  religion  and  morality,  in  connec- 
tion with  which  the  words  are  generally  used, 
subjects  for  scoffing.  Both  words  are  rare  out- 
side of  Proverbs.  The  changes  of  person  in 
this  verse  and  the  following  are  such  as  are  not 
uncommon.     23.    This  is  a  sentence  virtiially 


22 


PROVERBS 


[Ch.  II. 


24  Because  I  have  called,  and  ye  refused  ;  I  have 
stretched  out  my  hand,  and  no  man  regarded  ; 

25  But  ye  have  set  at  nought  all  my  counsel,  and 
would  none  of  my  reproof ; 

26  I  also  will  laugh  at  your  calamity  ;  I  will  mock 
when  your  fear  cometh  ; 

27  When  your  fear  cometh  as  desolation,  and 
your  destruction  cometh  as  a  whirlwind;  when 
distress  and  anguish  cometh  upon  you. 

28  Then  shall  they  call  upon  me,  but  I  will  not 
answer ;  they  shall  seek  me  early,  but  they  shall 
not  find  me : 

29  For  that  they  hated  knowledge,  and  did  not 
choose  the  fear  of  the  Lord : 

30  They  would  none  of  my  counsel :  they  de- 
spised all  my  reproof : 

31  Therefore  shall  they  eat  of  the  fruit  of  then: 
own  way,  and  be  filled  with  their  own  devices. 

32  For  the  turning  away  of  the  simple  shall  slay 
them,  and  the  prosperity  of  fools  shall  destroy 
them. 

33  But  whoso  hearkeneth  unto  me  shall  dwell 
safely,  and  shall  be  quiet  from  fear  of  evil. 


24  Because  I  have  called,  and  ye  refused  ; 

I  have  stretched  out  my  hand,  and  no  man  re- 
garded ; 

25  But  ye  have  set  at  nought  all  my  counsel, 
And  would  none  of  my  reproof : 

26  I  also  will  laugh  in  the  day  of  your  calamity  ; 
I  will  mock  when  your  fear  cometh  ; 

27  When  your  fear  cometh  as  a  storm, 

And  your  calamity  cometh  ou  as  a  whirlwind  ; 
When  distress  and  anguish  come  upon  you. 

28  Then  shall  they  call  upon  me,  but  I  will  not  an- 

swer; 
They  shall  seek  me  diligently,  but  they  shall  not 
find  me : 

29  For  that  they  hated  knowledge. 

And  did  not  choose  the  fear  of  the  Lord  : 

30  They  would  none  of  my  counsel ; 
They  despised  all  my  reproof : 

31  Therefore  shall  they  eat  of  the  fruit  of  their 


32  For  the  backsliding  of  the  simple  shall  slay 

them, 
And  the  prosperity  of  fools  shall  destroy  them. 

33  But  whoso  hearkeneth  unto  me  shall  dwell  se- 

curely. 
And  shall  be  quiet  without  fear  of  evil. 


conditional  without  the  conditional  form:  If 
you  turn  .  .  .  Behold,  I  will,  etc.  36.  Laughter 
in  the  Old  Testament  is  not  an  indication 
simply  of  amusement.  Here  it  is  the  laughter 
of  mockery,  which  is  a  common  usage  and  here 
favored  by  the  context.  Fear  should  be  terror, 
a  stronger  word  than  fear,  so  in  ver.  27a.  27. 
3-25  is  similar.  Whirlwind.  The  word 
means  properly  a  destructive  storm-wind.  28. 
An  evident  allusion  to  ver.  24,  the  language 
being  similar.  Diligently  should  probably 
be  omitted.  Is  it  the  representation  here  that 
these  men  repent  of  their  evil  and  yet  find 
no  mercy  when  they  turn  unto  wisdom? 
Manifestly  not ;  plainly  there  is  no  thought  of 
repentance.  Rather  their  cry  is  in  time  of 
trouble,  as  shown  by  ver.  26,  27,  and  is  simply 
for  deliverance  from  the  evil  consequences  of 
their  deeds,  as  indicated  especially  by  ver.  31, 
32.  In  fact,  the  common  thought  of  Proverbs 
is  of  a  certain  fixity  of  character ;  when  a  given 
course  has  been  followed  persistently  for  a  long 
time  there  is  no  thought  of  real  change  of  char- 
acter, a  hardened  sinner  continues  to  be  such 
under  all  circumstances.  Of  course,  this  is  a 
partial  and  extreme  view,  yet  it  presents  a  side, 
and  a  very  important  side,  of  truth.  It  is  to  be 
remembered  that  it  lies  in  the  very  nature  of 
the  case  that  the  book  of  Proverbs,  dealing 
largely  in  generalizations,  should  ordinarily 
present  only  one  side  of  a  case ;  for  the  sake  of 
practical  eSectiveness  in  the  presentation  of 
truth  such  a  course  was  often  necessary.  Ver. 
29,  30  give  the  reason  for  ver.  28.  31.  This 
verse  continues  the  thought  of  ver.  28 ;  there- 
fore would  be  better  rendered  and,  which  is 
literal.    Ver.  29,  30  are  really  parenthetical. 


32.  Backsliding,  perhaps  better,  apostasy. 
It  means  the  turning  away  from  wisdom. 
Simple,  here  in  a  bad  sense.  For  this  word 
and  fools  pronouns  might  here  have  been  used. 
The  nouns  are  used  for  the  sake  of  added  clear- 
ness, and  also  add  a  certain  emphasis.  Prosper- 
ity of,  careless  ease.  This  implies  forgetfulness 
of  God.     33.  (^uietf  better,  untroubled. 

Chap.  2.  The  thought  of  the  chapter:  The 
blessings  conferred  by  wisdom  on  those  who 
follow  its  teachings.  The  blessings  named  are: 
The  understanding  of  the  fear  of  Jehovah  and 
the  consequent  protection,  the  understanding  of 
wisdom  and  the  consequent  protection,  deliver- 
ance from  the  way  of  evil  men,  deliverance  from 
destruction  through  adulteresses,  and  attain- 
ment of  right  ways.  More  in  detail  the  thought 
is  as  follows :  Ver.  1-4  contain  a  series  of  con- 
ditional clauses,  all  of  which  express  one  con- 
dition, the  diligent  pursuit  of  wisdom.  Ver. 
6-8  form  the  first  conclusion  to  this  condition ; 
ver.  5  states  it  in  general,  the  result  is  the  under- 
standing of  the  fear  of  Jehovah ;  ver.  6  gives  the 
reason  for  ver.  5,  Jehovah  gives  wisdom  ;  ver.  7, 
8  continue  ver.  5,  6,  stating  that  Jehovah  gives 
protection  to  those  who  fear  him.  Ver.  9-11  form 
a  second  parallel  conclusion  in  terms  of  wisdom  ; 
ver.  9  gives  the  general  result,  the  understand- 
ing of  wisdom  ;  ver.  10,  11  describe  the  result- 
ing protection.  This  protection  of  ver.  10,  11  is 
amplified  in  the  first  statement,  ver.  12-16,  it  is 
deliverance  from  evil  and  evil  men ;  it  is  further 
amplified  in  the  second  statement,  ver.  16-19,  it  is 
deliverance  from  adulteresses,  adulteresses  being 
described  in  ver.  16,  17,  their  efiects  in  ver.  18, 
19 ;  it  is  amplified  yet  again  in  the  third  state- 


Ch. IL] 


PROVERBS 


23 


CHAPTER    II. 


1  MY  son,  if  thou  wilt  receive  my  words,  and 
hide  my  commandments  with  thee  ; 

2  So  that  thou  incline  thine  ear  unto  wisdom, 
and  apply  thine  heart  to  understanding  ; 

3  Yea,  if  thou  criest  after  knowledge,  and  liftest 
up  thy  voice  for  understanding  ; 

4  If  thou  seekest  her  as  silver,  and  searchest  for 
for  her  as  for  hid  treasures ; 

5  Then  shalt  thou  understand  the  fear  of   the 
Lord,  and  find  the  knowledge  of  God. 

6  For  the  Lord  giveth  wisdom  :  out  of  his  mouth 
Cometh,  knowledge  and  understanding. 

7  He  layeth  up  sound  wisdom  for  the  righteous : 
fie  is  a,  buckler  to  them  that  walk  uprightly. 


1  MY  son,  if  thou  wilt  receive  my  words, 
And  lay  up  my  commandments  with  thee ; 

2  So  that  thou  incline  thine  ear  unto  wisdom, 
And  apply  thine  heart  to  understanding  ; 

3  Yea,  if  thou  cry  after  discernment. 
And  lift  up  thy  voice  for  understanding ; 

4  If  thou  seek  her  as  silver, 

And  search  for  her  as  for  hid  treasures  ; 

5  Then  shalt  thou   understand   the  fear  of   the 

Lord, 
And  find  the  knowledge  of  God. 

6  For  the  Lord  giveth  wisdom  ; 

Out  of  his  mouth  cometh  knowledge  and  under- 
standing : 

7  He  layeth  up  sound  wisdom  for  the  upright. 
He  is  a.  shield  to  them  that  walk  in  integrity  ; 


ment,  ver.  20,  it  is  the  attainment  of  right  ways ; 
ver.  21,  22  give  the  general  conclusion  from  all 
these  results. 

Some,  as  Toy,  have  thought  that  ver.  5-8 
should  be  omitted  as  a  later  insertion,  appar- 
ently because  they  dwell  upon  the  fear  of  Je- 
hovah, while  the  rest  of  the  chapter  presents 
merely  prudential  considerations.  This  is,  how- 
ever, no  reason  for  omission,  because  it  is  always 
understood  and  often  asserted  in  some  form  that 
wisdom  includes  the  fear  of  Jehovah.  Further, 
it  seems  plain  that  the  two  sections  5-8  and  9-11 
are  intentionally  parallel ;  in  the  former  a 
prominent  blessing  resulting  from  the  pursuit 
of  wisdom  is  knowledge  and  fear  of  God  with 
consequent  prosperity  and  protection ;  in  the 
latter  a  similar  blessing  is  presented  as  knowl- 
edge of  wisdom  and  consequent  prosperity  and 
protection.  Thus  knowledge  of  God  and  knowl- 
edge of  wisdom  are  presented  side  by  side,  so 
as  to  suggest  their  close  connection ;  that  they 
are  practically  identical,  see  the  explicit  state- 
ment of  ver.  6a,  and  the  same  teaching  in  1  :  7 
and  9  :  10.  Ver.  9  is  closely  parallel  to  ver.  5, 
and  ver.  11  to  ver.  8. 

1.  7  :  1  is  very  similar.  The  speaker  is  now 
not  wisdom,  but  the  author.  3.  Heart.  The 
metaphorical  use  of  this  word  in  the  Hebrew,  37, 
lebh,  also  237,  lebhabh,  is  not  the  same  as  in  Eng- 
lish, although  the  English  versions  usually  re- 
tain it  where  it  appears  in  the  Hebrew,  in  most 
cases  contrary  to  English  usage.  The  principal 
meanings  of  the  word  are  as  follows:  (1)  the 
whole  inner  man,  the  invisible  part  of  man ;  (2) 
the  mind,  intellect ;  (3)  the  will;  (4)  the  moral 
character;  (5)  the  emotions,  a  much  less  common 
meaning  than  the  others.  These  are  not,  how 
ever,  to  be  regarded  as  entirely  distinct  mean 
ings,  the  other  meanings  are  all  to  be  considered 
as  only  specializations  of  (1),  and  as  often  re 
taining  somewhat  of  the  general  meaning  of  (1 ) 
Here  the  best  rendering  is  mind,  as  is  shown  by 
the  word  understanding  immediately  after 


In  ProverbB  it  will  not  always  be  necessary  to 
specify  which  is  the  meaning  to  be  given  in  a  par- 
ticular case,  since  it  will  be  indicated  by  the  con- 
text. 3.  Cry  after.  The  use  of  the  same  Hebrew 
phrase  in  Ps.  57  :  2  indicates  that  the  meaning 
here  is  call  for  help  to,  i.  e.,  not  directly  for  de- 
liverance from  danger,  but  for  help  in  a  felt 
need.  4.  Search  for.  The  original  meaning 
of  the  Hebrew  word  was  without  doubt  to  dig; 
it  is  thus  a  stronger  word  than  that  used  in  a, 
and  especially  appropriate  in  connection  with 
the  mention  of  hid  treasures.  The  allusion 
is  to  the  common  custom  in  antiquity  that  in 
times  of  insecurity  men  would  bury  their  pos- 
sessions in  the  earth,  and  were  often  prevented 
by  circumstances  from  digging  them  up  again. 
These  were  frequently  dug  up  by  others,  either 
by  accident  or  design.  See  Job  3  :  21,  which  is 
a  very  instructive  parallel  to  the  present  passage, 
and  also  Jer.  41  :  8  and  Matt.  13  :  44.  5.  Then 
is  an  indication  of  the  conclusion,  marking 
special  emphasis.  Shalt,  render,  wilt.  The 
fear  of  the  Lord  (Jehovah)  means  reverent 
obedience.  Knowledge  of  God.  This  is 
primarily  intellectual  apprehension,  but  it  im- 
plies obedience  as  well.  The  two  phrases  in  the 
two  clauses  are  not  identical,  but  either  would 
to  a  certain  extent  imply  the  other,  so  that  they 
are  sufficiently  similar  to  make  the  parallelism 
here  synonymous.  6.  This  verse  shows  the 
necessary  connection  of  wisdom  with  religion. 
It  gives  the  reason  for  ver.  5,  because  wisdom 
comes  from  God ;  the  seeker  after  wisdom  will 
necessarily  come  to  know  God.  Phraseology 
like  that  in  b  is  common  in  the  prophets,  it  oc- 
curs here  only  in  Proverbs.  It  means  that  God 
reveals  his  will  to  men.  Elsewhere  wisdom  ap- 
pears as  the  revealer.  There  is,  however,  no  con- 
tradiction. Rather,  this  passage  aids  in  under- 
standing the  others,  showing  that  it  is  God  who 
speaks  to  men  through  wisdom.  7.  Sound  wis- 
dom. The  Hebrew  word  here,  H^B'^n,  tushiyd,  is 
a  word  of  the  wisdom  literature.    It  seems  quite 


24 


PROVERBS 


[Ch.  II. 


8  He  keepeth  the  paths  of  judgment,  and  preserv- 
eth  the  way  of  his  saints. 

9  Then  shalt  thou  understand  righteousness,  and 
judgment,  and  equity  ;  yea,  every  good  path. 

10  When  wisdom  entereth  into  thine  heart,  and 
knowledge  is  pleasant  unto  thy  soul ; 

11  Discretion  shall  preserve  thee,  understanding 
shall  keep  thee : 

12  To  deliver  thee  from  the  way  of  the  evil  man, 
from  the  man  that  speaketh  froward  things  ; 

13  Who  leave  the  paths  of  uprightness,  to  walk 
in  the  ways  of  darkness ; 

14  Who  rejoice  to  do  evil,  and  delight  in  the  fro- 
wardness  of  the  wicked  ; 

15  Whose  ways  are  crooked,  and  they  froward  in 
their  paths ; 

16  To  deliver  thee  from  the  strange  woman,  even 
from  the  stranger  which  flattereth  with  her  words ; 


8  That  he  may  guard  the  paths  of  judgement, 
And  preserve  the  way  of  his  saints. 

9  Then  shalt  thou  understand  righteousness  and 

judgement. 
And  etjuity,  yea,  every  good  path. 

10  For  wisdom  shall  enter  into  thine  heart, 

And  knowledge  shall  be  pleasant  unto  thy  soul ; 

11  Discretion  shall  watch  over  thee. 
Understanding  shall  keep  thee  : 

12  To  deliver  thee  from  the  way  of  evil. 
From  the  men  that  speak  froward  things ; 

13  Who  forsake  the  paths  of  uprightness, 
To  walk  in  the  ways  of  darkness ; 

14  Who  rejoice  to  do  evil. 

And  delight  in  the  frowardness  of  evil ; 

15  Who  are  crooked  in  their  ways. 
And  perverse  in  their  paths : 

16  To  deliver  thee  from  the  strange  woman. 
Even  from  the  stranger  which  flattereth  with 

her  words ; 


certain  that  it  is  derived  from  a  word  meaning 
to  be,  so  that  its  fundamental  meaning  is  true 
reality.  Sound  wisdom  fairly  represents  its 
meaning  in  many  passages;  but  here  ver.  7b 
and  ver.  8  indicate  a  different  meaning,  abiding 
success,  which  should  be  the  rendering  here. 
The  same  meaning  is  found  in  Job  5  :  12. 
Shield  is  often  used  metaphorically  for  ^ro^x- 
tion,  so  e.  g.,  in  Gen.  15  :  1 ;  Ps.  3  :  3  ;  18  :  2,  30 ; 
33:20;  84:11.  8.  That  he  may  guard. 
This  is  not  the  only  possible  rendering  of  the 
Hebrew,  although  by  itself  a  natural  one.  This 
rendering  would  make  the  verse  express  the  re- 
sult of  something  previous,  which  does  not  seem 
appropriate,  inasmuch  as  the  thought  expressed 
in  ver.  8  is  very  similar  to  that  in  ver.  7,  es- 
pecially ver.  7b.  Hence  it  is  better  to  give  the 
equally  possible  rendering  :  He  guards,  and  in 
b,  And  preserves.  This  rendering  regards  the 
verse  as  being  in  form  an  explanation  of  ver.  7, 
but  in  reality  co-ordinate,  a  continuation  of  the 
same  thought.  Saints.  This  means  pious  or 
godly.  The  root  idea  is  not  holy,  but  kiud, 
which  in  use  has  become  broadened  so  as  to 
mean  pious.  10.  For  is  usually  supposed  to 
assign  the  reason  for  ver.  9.  The  difficulty  is, 
however,  that  the  meaning  of  ver.  10  is  very 
similar  to  that  of  ver.  9,  and  also  ver.  11  is  not 
suitable  as  a  reason.  It  seems  better,  therefore, 
with  Fr.,  to  translate  ivhen,  which  is  equally 
possible.  Thus  ver.  10  is  the  condition  and  ver. 
11  the  conclusion,  and  the  verbs  in  ver.  10  should 
be  rendered  as  presents.  Render:  mien  (or 
if)  wisdom  enters  into  thy  mind,  And  knmvledge 
is  pleasant  unto  thy  soul;  (Then)  discretion  shall 
ivatch  over  thee,  etc.  12.  To  expresses  result 
rather  than  purpose.  The  verse  is  closely  con- 
nected with  ver.  11,  and  expresses  the  result  of 
the  protecting  activity  of  wisdom.  From  the 
way  of  evil,  from  the  men,  render:  From 
an  evil  way,  from  men.  The  two  clauses  of  the 
verse  speak  of  two  similar  things,  an  evil  way 


in  the  abstract,  evil  men  in  the  concrete.  Fro- 
ward (perverse),  the  rendering  of  the  A.  R.  V. 
is  the  better.  13.  Omit  the  definite  article  in 
both  members.  Darkness  is  here  put  in  con- 
trast with  uprightness,  while  its  proper  an- 
tithesis would  of  course  be  light.  But  such  use 
of  figurative  language  is  common  in  the  Old 
Testament.  "Darkness"  here  is  probably  a 
general  expression  for  evil  { see  Isa.  5 :  20),  rather 
than  suggestive  of  any  more  specific  meaning. 
Upright  is  really  straight,  its  proper  antithesis 
being  crooked  (ver.  15).  14.  Frowardness 
( perverseness) ,  the  rendering  of  the  A.  R.  V.,  is 
the  better.  15.  The  rendering  of  the  R.  V.  is 
not  a  natural  rendering  of  the  Hebrew  text  as 
it  stands,  which  is  given  rather  by  the  A.  V. 
It  is  to  be  noticed,  however,  that  this  rendering 
makes  the  form  of  expression  different  in  the 
two  members,  which  is  unnatural.  Various 
changes  of  text  have  been  proposed ;  the  sim- 
plest is  the  omission  of  one  consonant  in  b, 
reading  Dni /JJ^D,  ma  g^lothmn,  which  is  favored 
by  all  the  versions  except  Aq.  and  Th.,  and  is 
therefore  to  be  accepted.  The  verse  is  then  to  be 
rendered:  Whose  ways  are  crooked,  and  whose 
paths  are  wayward.  16.  In  phraseology  and  in 
meaning  the  verse  is  closely  parallel  to  ver.  12. 
A  second  result  is  here  introduced,  very  similar 
the  first.  The  strange  woman  .  .  .  the  for- 
eigner, render:  A  strange  woman.  .  .  a  foreign 
ivoman.  Both  words,  iT^T,  zdra,  and  T]''^'}Di,n5kh- 
riyd,  are  used  here  with  practically  the  same 
meaning,  viz,  harlot.  This  is  a  meaning  peculiar 
to  Proverbs.  Aside  from  the  present  passage,  the 
former  word  is  used  with  this  meaning  in  Prov. 
5  :  3,  20;  22  :  14  (the  only  Solomonic  passage), 
and  the  latter  in  5  :  20 ;  6  :  24 ;  23  :  27  (in  this 
passage  parallel  with  the  usual  word  for  harlot). 
Various  explanations  are  given  of  the  origin  of 
this  meaning.  The  one  perhaps  most  commonly 
accepted  is  that  it  is  used  to  designate  her  as  the 
wife  of  another,  stranger  here  meaning  not  one 


Ch.  II.] 


PROVERBS 


25 


17  Which  forsaketh  the  guide  of  her  youth,  and 
forgetteth  the  covenant  of  her  God. 

18  For  her  house  iuclineth  unto  death,  and  her 
paths  unto  the  dead. 


17  Which  forsaketh  the  friend  of  her  youth, 
And  forgetteth  the  covenant  of  her  God : 

18  For  her  house  inclineth  unto  death, 
And  her  paths  unto  the  dead  : 


of  another  nation,  but  of  another  family,  an 
allowable  use  of  the  Hebrew  words.  In  favor 
of  this  origin  of  the  meaning  is  urged  the  un- 
doubted fact  that  the  women  thus  designated 
are  in  Proverbs  usually,  if  not  always,  married. 
If  this  explanation  were  the  true  one,  however, 
it  would  seem  that  the  words  must  be  used  to 
call  special  attention  to  the  wickedness  of  the 
woman,  because  she  is  a  member  of  another 
family,  i.  e.,  married ;  or  else  to  emphasize  the 
contrast  between  this  woman,  who  is  not  of  the 
family  of  the  man  who  sins  with  her,  and  his 
own  wife,  who  is  of  his  family.  Against  the 
first  explanation  is  the  fact  that  while  the  sin 
of  the  woman  in  committing  adultery  is  recog- 
nized, no  emphasis  is  put  upon  it.  The  warn- 
ings are  addressed  uniformly  to  the  man,  the 
sin  of  the  woman  upon  which  emphasis  is 
placed  is  that  of  leading  astray  the  man  by  her 
depravity.  Against  the  second  explanation  is 
the  fact  that  in  only  one  passage,  5  :  15,  18-20, 
is  any  emphasis  put  upon  the  fact  that  the  man 
is  married.  Usually  he  is  not  said  to  be  mar- 
ried. The  emphasis  from  his  standpoint  is 
generally  placed  not  upon  the  fact  of  adultery, 
but  rather  upon  the  certainty  that  the  evil  con- 
sequences will  follow  as  the  punishment  of  a 
dissolute  life.  It  is  evident  that  in  Proverbs, 
especially  here  and  in  7  :  5-21,  married  women 
are  described  as  engaged  in  active  solicitation, 
so  that  practically  they  could  be  designated  as 
harlots.  That  no  marked  difference  in  meaning 
between  a  harlot  and  an  adulteress  was  thought 
of  is  indicated  by  the  parallelism  in  6  :  26,  and 
also  by  the  phrase  in  7  :  10b.  It  seems  better, 
therefore,  to  adopt  another  fairly  common  ex- 
planation, and  regard  the  usage  as  having  arisen 
from  the  common  meaning  of  the  words  here 
used,  stranger,  of  another  nation.  It  would 
then  acquire  the  present  meaning,  it  is  supposed, 
because  the  depraved  women  in  Israel  were 
largely  foreigners.  When  it  had  obtained  this 
meaning,  however,  it  would  not  be  limited  sim- 
ply  to  foreigners ;  but  would  be  used  as  practi- 
cally equivalent  to  the  word  harlot.  This  ex- 
planation does  not  make  it  necessary,  therefore, 
to  suppose  that  as  used  in  Proverbs  it  always 
designates  foreigners ;  usually  there  is  no  specific 
indication  in  the  circumstances.  For  the  state- 
ment made  above  that  probably  most  of  these 
women  were  originally  foreigners  there  is  little 
direct  evidence.     In  favor  of  it,  however,  is  the 


well-known  fact  that  the  depravity  of  the  women 
in  the  nations  surrounding  Israel  was  very  great ; 
and  also  the  fact  that  the  HK'lp,  q^dhesha,  or 
sacred  harlot,  against  whom  the  Israelites  were 
several  times  warned,  was  distinctly  a  foreign 
institution.  In  favor  of  this  explanation  is  also 
the  analogy  of  the  later  Jewish  usage,  by  which 
in  the  Talmud  a  harlot  is  called  an  Aramean , 
which  is  equivalent  to  foreigner.  Flattereth. 
The  meaning  is  probably  better  expressed  by 
saying  entices.  17.  Friend.  The  word  means 
probably  an  intimate  friend.  It  is  used  of  a 
husband  only  here  and  in  Jer.  3  :  4,  where  it  is 
rendered  guide.  Of  her  youth  is  used  as  in 
Mai.  2  :  14, 15.  Covenant  of  her  God.  The 
word  "covenant"  is  usually  supposed  to  refer 
to  the  marriage  ceremony,  as  it  does  in  Mai.  2  : 
14,  but  only  there.  The  added  phrase  "  of  her 
God  "  is  then  supposed  to  point  to  a  religious 
ceremony  in  marriage,  which  is  nowhere  men- 
tioned in  the  Pentateuchal  regulations  or  else- 
where, although  it  is  supposed  to  be  implied  in 
Mai.  2  :  14.  The  noticeable  scantiness  of  the 
evidence  in  favor  of  this  view  makes  it  doubt- 
ful. It  is  therefore  better  to  regard  "cove- 
nant" here  as  having  its  common  meaning  of 
a  covenant  with  God,  and  in  fact  of  the  great 
covenant  of  God  with  his  people.  This  implies 
of  course  that,  whether  originally  foreigner 
or  not,  this  woman  as  residing  in  Palestine 
was  an  adherent  of  Jehovah.  "  The  cove- 
nant of  her  God  "  would  then  mean,  by  an  en- 
tirely allowable  translation  of  the  Hebrew,  her 
covenant  with  God.  The  reference  would  be 
specifically  to  that  part  of  the  national  covenant 
which  is  a  command  against  adultery,  viz,  Exod. 
20  :  14.  18.  For  assigns  the  reason  for  ver.  16. 
It  is  not,  however,  the  reason  for  the  action  of 
ver.  16,  but  for  the  necessity  of  the  action.  Her 
house  inclineth  unto  death.  For  "in- 
clineth" render  sinks  down,  which  is  the  literal 
rendering.  The  general  meaning  is  clear ;  the 
precise  explanation  is  much  disputed.  "  House  " 
is  sometimes  taken  in  the  sense  of  household, 
i.  e.,  she  and  all  belonging  to  her.  But  this  is 
not  natural  in  view  of  the  parallelism,  is  not  in 
harmony  with  the  literal  meaning  of  the  verb, 
and  is  opposed  to  the  connection  of  thought  with 
ver.  19.  The  parallelism  suggests  a  better  view, 
that  "house"  is  used  in  a  meaning  somewhat 
similar  io  path,  i.  e.,  that  the  house  is  regarded 
as  the  entrance  to  a  path.      (See  5:5.)     The 


26 


PROVERBS 


[Ch.  III. 


19  None  that  go  unto  her  return  again,  neither 
take  they  hold  of  the  paths  of  life. 

20  That  thou  mayest  walk  in  the  way  of  good 
men,  and  keep  the  paths  of  the  righteous. 

21  For  the  upright  shall  dwell  in  the  land,  and 
the  perfect  shall  remain  in  it. 

22  But  the  wicked  shall  be  cut  off  from  the  earth, 
and  the  transgressors  shall  be  rooted  out  of  it. 


19  None  that  go  unto  her  return  again, 
Neither  do  they  attain  unto  the  paths  of  life : 

20  Tliat  thou  mayest  walk  in  the  way  of  good  men, 
And  keep  the  paths  of  the  righteous. 

21  For  the  upright  shall  dwell  in  the  land. 
And  the  perfect  shall  remain  in  it. 

22  But  the  wicked  shall  be  cut  off  from  the  land, 
And  they  that  deal  treacherously  shall  be  rooted 

out  of  it. 


CHAPTER    III 


1  MY  son,  forget  not  my  law ;  but  let  thine  heart    I 
keep  my  commandments :  I 


1      MY  son,  forget  not  my  law ; 
But  let  thine  heart  keep  my  commandments : 


meaning  then  would  be,  her  house  is  the  en- 
trance to  a  path  that  sinks  down  to  death.  The 
thought  is  not  of  sudden  destruction  as  the  im- 
mediate punishment  visited  upon  the  sin,  but 
rather  that  those  who  go  to  her  house  have  en- 
tered upon  a  course  which  leads  to  death,  i.  e., 
to  premature  death  as  the  punishment  of  sin. 
19.  Return  again,  render,  7i>rZZre«wm;  nei- 
ther do  they  attain,  render,  neither  will  they 
attain.  Ver.  18  speaks  of  the  influence  and  re- 
sult of  this  intercourse ;  ver.  19  of  the  impossi- 
bility that  those  who  go  in  unto  her  should 
escape  them,  repentance,  as  often  in  Proverbs, 
being  left  out  of  the  consideration.  "  Return  " 
is  not  from  sheol,  as  Toy  and  others  regard  it, 
but  from  her  paths  which  lead  to  it.  Paths  of 
life  is  in  contrast  to  "her  paths "  (ver.  18),  and 
means  paths  which  lead  to  continued  life,  long 
life,  as  do  the  paths  of  uprightness.  Go  unto 
her,  better,  go  in  unto  her.  A  similar  phrase 
is  in  common  use  as  a  technical  term  for  sexual 
intercourse,  and  that  is  the  natural  meaning 
here.  20.  That.  The  form  of  expression  here 
used  in  the  Hebrew  regularly  indicates  purpose, 
although  it  would  not  always  be  so  expressed  in 
English  idiom.  Here  accordingly  it  is  to  be 
regarded  as  an  expression  of  purpose,  but  pur- 
pose as  existing  in  the  mind  of  wisdom,  which 
is  here  thought  of  as  personified.  In  English 
that  conception  would  not  be  the  most  natural 
one,  so  the  real  meaning  would  be  better  ex- 
pressed by  rendering  it  as  an  expression  of  re- 
sult, so  that  thou  wilt  walk.  The  verse  is  closely 
connected  in  thought  with  ver.  11  and  is  closely 
parallel  to  the  two  sections  introduced  by  ver. 
12  and  16  respectively.  There  the  result  of  the 
presence  of  wisdom  is  described  as  a  two-fold 
deliverance  from  evil;  here  it  is  further  de- 
scribed positively  as  the  attainment  of  good. 
31.  A  thought  similar  to  that  of  ver.  21,  22  is 
expressed  in  10  :  30 ;  see  also  note  on  3  :  2.  The 
land  probably  means  Canaan.  The  thought 
would  thus  be  similar  to  that  of  Exod.  20  :  12 ; 
Deut.  5  :  16 ;  25  :  15.  Remain.  The  Hebrew 
word  generally  means  not  simply  to  remain,  but 


to  be  left  behind  when  others  are  taken  away, 
often  when  others  are  destroyed.  That  may 
very  well  be  the  meaning  here,  it  being  used 
with  reference  to  that  which  is  to  follow,  the 
judgment  upon  the  wicked  in  ver.  22.  22. 
Treacherous.  As  the  parallelism  suggests, 
this  word  probably  has  a  more  general  mean- 
ing here,  viz,  godless,  as  in  Ps.  25  : 3 ;  Prov. 
13  :  2 ;  22  :  12.  Rooted  out.  The  same  He- 
brew word,  no  J,  ndsdh,  is  used  as  here  of  de- 
portation in  Deut.  28  :  63.  A  naturally  refers 
to  death,  b  to  deportation.  Together  they  ex- 
press the  complete  opposite  of  ver.  21,  in  what- 
ever way  it  might  take  place. 

Chap.  3.  The  general  thought  of  the  chap- 
ter :  Exhortation  to  fear  God  and  attain  wis- 
dom, and  statement  of  the  value  and  blessings 
of  wisdom.  Analysis:  (1)  Ver.  1-12,  exhorta- 
tion to  fear  and  trust  God,  with  statement  of  the 
resulting  blessings ;  (2)  ver.  13-26,  statement  of 
the  value  and  blessings  of  wisdom,  with  exhor- 
tation to  its  acquisition ;  (3)  ver.  27-35,  warning 
against  various  wrong  acts.  Connection  of 
thought :  Ver.  1-12  consist  of  six  pairs  of  verses, 
in  each  of  which  the  first  gives  an  exhortation, 
and  the  second  a  promise  consequent  upon  the 
observance  of  the  first.  In  (2),  ver.  13-15  state 
the  value  of  wisdom ;  ver.  16-18,  the  blessings 
she  brings  are  mentioned ;  ver.  19,  20,  wisdom 
assisted  in  Jehovah's  creative  activity;  ver.  21- 
26,  exhortation  to  keep  fast  hold  of  the  teachings 
of  wisdom,  then  blessings  will  follow,  especially 
protection  from  all  danger.  In  (3),  ver.  27  lays 
down  the  general  principle  concerning  action 
with  reference  to  one's  fellow-men,  give  to  each 
one  his  due ;  in  ver.  28  this  is  given  a  particular 
application  to  money  ;  in  ver.  29  and  30  the  re- 
lated thought  is  presented,  do  not  do  evil  to  your 
neighbor ;  ver.  31,  do  not  envy  the  man  who  dis- 
regards the  admonition  of  ver.  29  and  30 ;  ver.  32, 
reason  for  ver.  31,  Jehovah's  attitude ;  ver.  33-35, 
Jehovah's  attitude  toward  the  wicked  and  right- 
eous respectively  and  its  result  in  their  lives. 

1.  Law,  render,  teaching,  and  see  note  on 


Ch.  III.] 


PROVERBS 


27 


2  For  length  of  days,  and  long  life,  and  peace, 
shall  they  add  to  thee. 

3  Let  not  mercy  and  truth  forsake  thee:  biua 
them  about  thy  neck ;  write  them  upon  the  table 
of  thine  heart :  ^        ^       ^      .     ^ 

4  So  Shalt  thou  find  favour  and  good  understand- 
ing in  the  sight  of  God  and  man. 

5  Trust  in  the  Lord  with  ail  thine  heart;  and 
lean  not  unto  thine  own  understanding. 

6  In  all  thy  ways  acknowledge  him,  and  he  shall 
direct  thy  paths. 

7  Be  not  wise  in  thine  own  eyes :  fear  the  Lord, 
and  depart  from  evil. 

8  It  shall  be  health  to  thy  navel,  and  marrow  to 
thy  bones. 


2  For  length  of  days,  and  years  of  life. 
And  peace,  shall  they  add  to  thee. 

3  Let  not  mercy  and  truth  forsake  thee  : 
Bind  them  about  thy  neck  ; 

Write  them  upon  the  table  of  thine  heart : 

4  So  Shalt  thou  find  favour  and  good  understanding 
In  the  sight  of  God  and  man. 

5  Trust  in  the  Lord  with  all  thine  heart. 

And  lean  not  upon  thine  own  understanding: 

6  In  all  thy  ways  acknowledge  him. 
And  he  shall  direct  thy  paths. 

7  Be  not  wise  in  thine  own  eyes ; 
Fear  the  Lord,  and  depart  from  evil : 

8  It  shall  be  health  to  thy  navel, 
And  marrow  to  thy  bones. 


1:8.    2.  See  2  :  21 ;   3  :  16 ;  4  :  10 ;   and  9  :  11, 
where  also  length  of  days  is  attributed  to  wisdom 
explicitly  or  by  implication,  and  10  :  27,  where 
it  is  attributed  to  the  fear  of  Jehovah.     See  also 
2  :  22  and  10  :  27,  where  the  opposite  is  expressed, 
viz,  the  shortening  of  the  lives  of  the  wicked. 
See  further  Exod.  20  :  12  ;    Deut.  22  :  7  ;    Isa. 
65  :  20,  22.    We  have  expressed,  then,  in  this 
verse  a  teaching  which  is  often  stated  in  Prov- 
erbs, viz,  that  length  of  life  is  a  reward  of  right 
living  and  shortness  of  life  a  punishment  for 
wrong  living.    There  is  no  reason  to  think,  with 
Str.  and  others,  that  life  is  a  pregnant  construc- 
tion,  meaning  a  prosperous  life.     That  is  of 
course  implied,  but  there  is  no  reason  for  put- 
ting any  such  force  into  the  word  "life"  itself. 
3.  Kindness  and  truth.    The  Hebrew  words 
occurring  here  are  often  found  together ;  used  of 
God,  as  Gen.  32  :  10 ;    Ps.  25  :  10 ;    40  :  10,  11 ; 
of  a  king,  Prov.  20  :  28 ;   of  men,  Gen.  24  :  49 ; 
47  :  29 ;    and  Isa.  16  :  5  in  parallelism.      Here 
plainly  used  of  men,  so  also  in  16  :  6.     In  14  :  22 
the  statement  is  general.     Bind  them.    This 
phrase  may  be  compared  with  the  commands  of 
Exod.  13  :  16 ;   Deut.  6:8;    11  :  18.      Here  c 
shows  plainly  that  it  is  not  to  be  taken  literally. 
The  thought  here  and  in  6  :  21  is  not  of  orna- 
ment, as  in  1  :  9,  but  of  having  them  constantly 
at  hand.     The  form  of  expression  may  be  taken 
from  the  seal-ring  which  was  hung  about  the 
neck  by  a  cord  so  as  to  be  convenient  to  the 
hand.    (See  Gen.  38  :  18  ;    Cant.  8:6.)     The 
table   (tablet)   of  thy  heart.     See   similar 
thought  and  phraseology  in  7:3;  Jer.  17  :  1 ; 
31  :  33.     "  Heart,"  render,  mind.     4.  Under- 
standing.   The  word  here  has  been  variously 
translated,  success,  prudence,  reptite,  etc.    The 
word  consideration  may  be  adopted  as  suiting 
both  the  etymology  and  the  connection  better 
than  any  other.     "  Understanding"  is  a  mean- 
ing   not    appropriate    in    the    connection.     5. 
Heart,  render,  soul,  the  inner  part  of  man 
in  general.     Thine   own  understanding. 
Mentioned  with  the  implication  that  it  is  human 
and  imperfect;   the  thought  is  similar  in  Jer. 


9  :  23,  24 ;  Job  10  :  4 ;  and  in  Ecclus.  3  :  21-24. 
6.  Acknowledge.    This  should  probably  be 
translated  Ictiow,  which  is  the  general  meaning, 
although  here,  as  often  when  the  object  is  God, 
it  conveys  also  the  implied  idea  of  reverence, 
worship,  obey.    The  meaning"  acknowledge" 
is  not  appropriate  with  God  as  object  nor  in  this 
connection.    The  meaning  here  given  is  found 
in  many  passages,  such  as  Hosea  5:4;   6:6; 
8:2;  Job  18  :  21 ;   Ps.  9  :  10.     He.    Emphatic 
in  Hebrew,  the  emphasis  of  contrast,  meaning 
he  on  his  part.     Shall  direct,  better,  will 
make   smooth.    The   original   meaning   of  the 
word,  which  is  sometimes  retained,  is  to  make 
straight.    In   usage,  however,  it  also  acquires 
the  similar  meaning  to  make  smooth,  and  refers 
chiefly  to  the  removal  of  obstacles  from  roads. 
It  has  this  meaning  in  a  figurative  sense  here 
and  in  11  :  5.     As  thus  used  it  has  reference  to  . 
ease  and  success  rather  than  to  guidance.    In 
9  :  15  and  15  :  21  it  has  the  other  meaning,  make 
straight,  in  the  latter  passage  being  used  ethic- 
ally in  a  figurative  sense.     7a  is  similar  to 
Isa.  5  :  21 ;    Prov.  16  :  2  ;    26  :  12.      In   thine 
own    eyes,  i.  e.,   in    thine   own   estimation. 
Depart  from  evil.    This  is  the  practical  re- 
sult of  the  fear  of  Jehovah.    The  same  thought 
is  found  in  14  :  16  ;  16  :  6  ;  Job  1  :  1,  8  ;  2  :  3  ; 
28:28.    8.  Render:  healing  shall  be  to  thy  body, 
and  refreshment  to  thy  bones.    Body.    This  ren- 
dering is  obtained  by  following  G.  and  S.,  and 
does  not  necessarily  involve  any  change  in  the 
consonantal  text,  reading  ^')}?\  I'sherekha,  or 
'■j-IXtj;'?,  Ush^'erekha.    It  gives  a  good  meaning, 
while  from  the  MT.  it  is  very  difficult  to  obtain 
any  meaning.     Refreshment.    In  the  two  other 
passages  where  it  occurs  the  word  means  drink, 
and  here  the  meaning  is  similar.     It  is  the 
watering  of  the  bones,  a  token  of  physical  well- 
being.    It  is  the  opposite  of  the  drying  of  the 
bones,  an  expression  of  great  distress,   as  in 
17  :  22.    There  is  no  need  to  see  in  this  verse 
anything  more  than  an  expression  of  physical 
well-being.    It  is  noticeable  that  bones  are  used 
in  the  Old  Testament  as  the  important  internal 


28 


PROVERBS 


[Ch.  III. 


9  Honour  the  Lord  with  thy  substance,  and  with 
the  firstfruits  of  all  thine  increase : 

10  So  shall  thy  barns  be  filled  with  plenty,  and 
thy  presses  shall  burst  out  with  new  wine. 

11  My  son,  despise  not  the  chastening  of  the 
Lord  ;  neither  be  weary  of  his  correction  : 

12  For  whom  the  Lord  loveth  he  correcteth; 
even  as  a  father  the  son  in  whom  he  delighteth. 

13  Happy  is  the  man  that  findeth  wisdom,  and 
the  man  that  getteth  understanding : 

14  For  the  merchandise  of  it  w  better  than  the 
merchandise  of  silver,  and  the  gain  thereof  than 
fine  gold. 

15  She  i$  more  precious  than  rubies :  and  all  the 
things  thou  canst  desire  are  not  to  be  compared 
unto  her. 

16  Length  of  days  is  in  her  right  hand ;  and  in 
her  left  hand  riches  and  honour. 

17  Her  ways  are  ways  of  pleasantness,  and  all 
her  paths  are  peace. 

18  She  is  a  tree  of  life  to  them  that  lay  hold  upon 
her,  and  happy  is  every  one  that  retaineth  her. 


9  Honour  the  Lord  with  thy  substance, 
And  with  the  firstfruits  of  all  thine  increase  : 

10  So  shall  thy  barns  be  filled  with  plenty, 
And  thy  fats  shall  overflow  with  new  wine. 

11  My  son,  despise  not  the  chastening  of  the  Lord  ; 
Neither  be  weary  of  his  reproof : 

12  For  whom  the  Lord  loveth  he  reproveth  ; 
Even  as  a  father  the  son  in  whom  he  delighteth. 

13  Happy  is  the  man  that  fiudeth  wisdom, 
And  the  man  that  getteth  understanding. 

14  For  the  merchandi.se  of   it  is  better  than   the 

merchandise  of  silver. 
And  the  gain  thereof  than  fine  gold. 

15  She  is  more  precious  than  rubies : 

And  none  of  the  things  thou  canst  desire  are  to 
be  compared  unto  her. 

16  Length  of  days  is  in  her  right  hand ; 
In  her  left  hand  are  riches  and  honour. 

17  Her  ways  are  ways  of  pleasantness, 
And  all  her  paths  are  peace. 

18  She  is  a  tree  of  life  to  them  that  lay  hold  upon 

her: 
And  happy  is  every  one  that  retaineth  her. 


part  of  the  body,  very  much  as  we  speak  of 
nerves.  (See  12  :  4b;  14  :  30b.)  9.  Honour, 
used  in  the  same  way  in  Isa.  43  :  23,  involving 
the  meaning  give,  pay.  It  is  used  in  a  similar 
way,  involving  the  meaning  reward,  in  Num. 
22  :  17,  37.  With  thy  substance.  Naturally 
a  special  reference  to  tithes.  See  their  promi- 
nence in  Gen.  28  :  22  ;  Lev.  27  :  30  f.  ;  Num.  18  : 
21  f. ;  Deut.  12,  14,  26.  10.  The  verse  is  similar 
to  Joel  2  :  24.  New  wine.  Here  the  juice  of 
the  grape  freshly  pressed  and  unfermented,  as 
is  shown  by  the  connection  with  "  vats."  This 
is  the  usual  meaning  of  the  Hebrew  word  here 
employed,  lyilTI,  tirdsh,  although  occasionally 
it  indicates  wine  that  is  intoxicating ;  plainly 
so  in  Hosea  4  :  11,  and  perhaps  in  Judg.  9  : 
'\  13.  Fats.  The  vat  was  the  receptacle  into 
'  which  the  juice  ran  and  was  distinct  from  the 
press  in  which  the  grapes  were  trodden.  Both 
were  usually  excavated  in  the  rock  (see  Isa. 
5:2),  the  vat  being  lower  than  the  press. 
Similar  blessing  is  pronounced  on  similar 
grounds  in  Deut.  28  :  8  ;  Mai.  3  :  10-12.  11. 
Be  weary  of.  The  expression  is  too  weak ; 
it  should  be  stronger  than  despise  of  a.  'Ren- 
der, have  loathing  for.  13.  Even  as  a  father 
the  son.  Render,  he  afflicts  a  son.  This  ren- 
dering follows  G.  and  does  not  necessarily  in- 
volve any  change  in  the  consonantal  text,  read- 
ing 3X51,  w^kheebh,  or  3X3',  ydkh'ibh.  It  is 
to  be  preferred  chiefly  because  MT.  gives  an 
awkward  grammatical  construction.  The  con- 
nection with  Job  (see  below)  would  also  be 
favorable  to  it.  "  The  thought  is  found  in  Job 
4,  5  (Eliphaz)  and  33  (Elihu),  but  only  here  in 
Proverbs"  (Toy).  The  thought  and  phrase- 
ology here  are  very  similar  to  those  of  Job  5  : 
17,  18 ;  it  seems  evident  that  one  is  an  allusion 
to  the  other.    The  passage  here  in  Proverbs 


would  naturally  be  the  earlier  because  it  ex- 
presses briefly  what  is  present  in  a  much  ex- 
panded form  in  Job.  This  is  in  harmony  with 
the  conclusion  as  to  date  of  Proverbs  in  the  In- 
troduction. It  is  not  surprising  to  find  an  iso- 
lated passage  in  Proverbs  teaching  a  view  that 
later  was  common  and  was  expressed  with  much 
greater  fullness.  14.  The  gaining  of  it  (A.  R. 
V.)  is  to  be  preferred  to  the  merchandise 
of  it  (R.  v.).  In  the  parallelism  the  profit 
thereof  (A.  R.  V.)  is  to  be  rendered,  the  acquir- 
ing of  it.  The  thought  in  both  clauses  is,  it  is 
better  to  acquire  wisdom  than  silver  or  gold. 

15.  Rubies.  The  Hebrew  word,  D^rJi), 
p'ninim,  is  shown  by  Lam.  4  :  7  to  designate 
something  red,  which  excludes  the  old  rendering, 
pearls.  It  is  probable,  however,  that  it  should 
be  rendered  corals,  which  were  highly  esteemed 
in  antiquity,  rather  than  "  rubies."  The  ren- 
dering should  be  the  same  in  the  other  occur- 
rences of  the  word  in  Proverbs,  viz,  8  :  11 ;  20: 
15 ;  31  :  10.  B ,  render :  And  all  of  thy  costly 
things  are  not  equal  in  return  for  her,  i.  e., 
are  not  sufficiently  valuable  to  purchase  her. 
Ver.  14  and  15  are  very  similar  to  8  :  10,  11  ; 
see  also  20  :  15 ;  16  :  16.  16.  Wisdom  is  here 
personified.  If  any  difference  is  intended  it 
is  probable  that  the  greater  good  is  to  be  re- 
garded as  in  the  right  hand.  A,  see  note  on 
3:2.  B  is  similar  to  Prov.  8  :  18a,  and 
22  :  4.  Riches  and  honor  are  spoken  of  as 
blessings  in  1  Kings  3  :  13.  17.  Her  ways  . . . 
her  paths,  those  which  belong  to  her,  and  to 
which  she  leads,  as  in  4  :  11.  Peace,  similar 
thought  in  Job  5  :  24 ;  similar  mode  of  expres- 
sion in  Ps.  45  :  8a.  18.  A  tree  of  life.  The 
same  phrase  is  found  in  11  :  30 ;  13  :  12 ;  15  :  4. 
(See  Gen.  2:9;  3  ;  22. )  The  phrase,  uscd  figura- 
tively, means  a  source  of  life,  and  is  used  here 


Ch.  III.] 


19  The  Lord  by  wisdom  hath  founded  the  eaxth ; 
by  understaudin'g  hath  he  established  the  heavens. 

20  By  his  knowledge  the  depths  are  broken  up, 
and  the  clouds  drop  down  the  dew. 

21  My  sou,  let  not  them  depart  from  thine  eyes : 
keep  souud  wisdom  and  discretion : 

22  So  shall  they  be  life  unto  thy  soul,  and  grace 
to  thy  neck. 

23  Then  shalt  thou  walk  in  thy  way  safely,  and 
thy  foot  shall  not  stumble. 

24  When  thou  liest  down,  thou  shalt  not  be  afraid  : 
yea,  thou  shalt  lie  down,  and  thy  sleep  shall  be 
Bweet. 

25  Be  not  afraid  of  sudden  fear,  neither  of  the 
desolation  of  the  wicked,  when  it  cometh. 

26  For  the  Lord  shall  be  thy  confidence,  and 
shall  keep  thv  foot  from  being  taken. 

27  Withhold  not  good  from  them  to  whom  it  is 
due,  when  it  is  in  the  power  of  thine  hand  to  do  it. 


PROVERBS 


29 


19  The  Lord  by  wisdom  founded  the  earth  ; 

By  understanding  he  established  the  heavens. 

20  By  his  knowledge  the  depths  were  broken  up, 
And  the  skies  drop  down  the  dew. 

21  My  son,  let  not  them  depart  from  thine  eyes ; 
Keep  sound  wisdom  aud  discretion ; 

22  So  shall  they  be  life  uuto  thy  soul. 
And  grace  to  thy  neck. 

23  Then  shalt  thou  walk  in  thy  way  securely, 
And  thy  foot  shall  not  stumble. 

24  When  thou  liest  down,  thou  sliall  not  be  afraid  : 
Yea,  thou  shalt  lie  down,  and  thy  sleep  shall  be 

sweet. 

25  Be  not  afraid  of  sudden  fear, 

Neither  of  the  desolation  of  the  wicked,  when 
it  cometh : 

26  For  the  Lord  shall  be  thy  confidence. 
And  shall  keep  thy  foot  from  being  taken. 

27  Withhold  not  good  from  them  to  whom  it  is  due. 
When  it  is  in  the  power  of  thine  hand  to  do  it. 


of  wisdom  because  she  prolongs  life.  19.  The 
highest  praise  of  wisdom ;  it  was  exhibited  by 
Jehovah  in  the  creation  of  the  world.  The 
same  thought  is  expanded  in  the  personification 
of  8  :  22  f.  Here  there  is  not  personification,  as 
is  shown  especially  in  20,  the  following  verse, 
by  his  knowledge.  The  depths  were 
broken  up.  The  meanings  assigned  are  va- 
rious. Some  consider  it  to  be  a  reference  to 
the  going  forth  of  waters  from  the  interior  of 
the  earth  to  flood  the  earth  during  the  process 
of  formation.  Others  refer  it  to  events  like 
the  flood  (Gen.  7);  see  similarity  in  language. 
This  would  then  be  introduced  to  indicate 
that  the  destroying  as  well  as  the  creating  is 
from  Jehovah,  (see  isa.  45  : 7.)  Probably,  how- 
ever, "were  broken  up"  should  be  rendered 
broke  forth,  referring  to  the  breaking  forth  of 
the  subterranean  mass  of  water  in  springs. 
"The  depths"  is  a  phrase  often  used  of  the 
waters  under  the  earth.  This  rendering  is  fav- 
ored by  the  parallelism,  the  thought  of  a  is 
thus  more  in  harmony  with  b  than  in  any  other 
rendering.  Then  a  refers  to  a  part  of  the  crea- 
tive activity  of  which  the  eflfects  still  continue, 
and  b  to  a  process  continually  repeated,  in  the 
present  as  well  as  in  the  past.  Thus  ver.  20  re- 
fers chiefly  to  present  results  of  past  creative 
activity,  ver.  19  chiefly  to  the  past  creative  ac- 
tivity in  itself  considered.  21.  Them.  The 
meaning  is  plain,  and  the  antecedent  should 
probably  be  understood  to  be  the  general  idea 
of  wisdom,  understanding,  and  knowledge  in 
the  preceding  verses,  rather  than  any  specific 
word.  Sound  wisdom.  See  note  on  this 
word  on  2:7.  Here  the  present  rendering  is 
not  inappropriate.  B  is  an  exhortation  similar 
in  thought  to  the  statement  of  the  purpose  of 
the  proverbs  in  1  :  2-«.  22.  Life.  The  word 
here  is  thought  by  some  to  include  the  ideas  of 
mental  and  spiritual  life.     But  it  is  better,  in 


accordance  with  the  common  meaning,  to  limit 
it  simply  to  physical  life.  B,  see  note  on  1  :  9. 
23.  And  thy  foot  shall  not  stumble.    It 

is  better  to  render:  And  thou  shalt  not  dash  thy 
foot,  as  in  the  same  Hebrew  phrase  in  Ps.  91  : 
12.  In  Jer.  13  :  16  a  different  form  of  the  same 
verb,  ^JJ,  nagh&ph,  is  used.  24.  Somewhat 
similar  to  6  :  22b ;  the  contrasted  idea  is  ex- 
pressed in  Deut.  28  :  66.  It  seems  best  to  trans- 
late the  verse,  nearly  with  Fr.,  If  thou  liest 
down,  thou  shalt  not  be  afraid,  but  thou  shalt 
continue  to  rest,  and  thy  sleep  shall  be  sweet. 
"Continue  to  rest  "is  the  same  word  as  "lie 
down,"  2D^,  shakhdbh,  the  added  meaning 
here  comes  only  from  tlie  context.  The  meaning 
is :  At  night  thou  shalt  not  be  disturbed  by  any 
form  of  terror,  but  rather  shalt  remain  quiet,  and 
the  sleep  shall  be  sweet.  The  chief  argument 
for  this  rendering  is  that  it  gives  a  connected 
progressive  meaning,  while  the  rendering  of  the 
R.  V.  is  repetitious.  25.  Render  a  :  Thou 
needst  not  be  afraid  of  sudden  fear.  Sudden 
fear,  (see  Ps.  73 :  i9.)  The  desolation  of 
the  wicked.  This  is  threatened  in  1  :  27. 
The  phrase  might  mean  either  the  desolation 
which  the  wicked  cause,  or  that  which  they  suffer. 
The  latter  is  probably  correct.  It  is  in  har- 
mony with  the  general  thought  of  Proverbs, 
and  is  also  the  thought  suggested  by  such  pas- 
sages as  1  :  27.  26.  Being  taken,  render:  a 
snare.  27.  Them,  render,  him,  which  is  more 
in  accordance  with  Hebrew  idiom.  Him  to 
whom  it  is  due,  literally  its  oicner,  which 
would  naturally  mean  here :  one  who  has  a 
right  to  it.  It  is  commonly  assumed  that  the 
verse  is  intended  simply  to  refer  to  charity,  and 
is  designed  to  inculcate  liberality  in  giving. 
There  seems  no  reason,  however,  for  the  limita- 
tion, as  the  form  of  statement  is  general.  It 
seems  better,  therefore,  to  give  to  the  verse  the 
general  meaning,  good  being  used  in  the  com- 


30 


PROVERBS 


[Ch.  IV. 


28  Say  not  unto  thy  neighbour,  Go,  and  come 
again,  and  to  morrow  I  will  give  ;  when  thou  hast 
it  by  thee. 

29  Devise  not  evil  against  thy  neighbour,  seeing 
he  dwelleth  securely  by  thee. 

30  Strive  not  with  a  man  without  cause,  if  he 
have  done  thee  no  harm. 

31  Envy  thou  not  the  oppressor,  and  choose  none 
of  his  ways. 

32  For  the  froward  is  abomination  to  the  Lord : 
but  his  secret  is  with  the  righteous. 

33  The  curse  of  the  Lord  is  in  the  house  of  the 
wicked  ;  but  he  blesseth  the  habitation  of  the  just. 

34  Surely  he  scorneth  the  scorners  :  but  he  giveth 
grace  unto  the  lowly. 

35  The  wise  shall  inherit  glory :  but  shame  shall 
be  the  promotion  of  fools. 


28  Say  not  unto  thy  neighbour.  Go,  and  come  again, 
And  to-morrow  I  will  give  ; 

When  thou  hast  it  by  thee. 

29  Devise  not  evil  against  thy  neighbour, 
Seeing  he  dwelleth  securely  by  thee. 

30  Strive  not  with  a  man  without  cause, 
If  he  have  done  thee  no  harm. 

31  Envy  thou  not  the  man  of  violence, 
And  choose  none  of  his  ways. 

32  For  the  perverse  is  an  abomination  to  the  Lord  : 
But  his  secret  is  with  the  upright. 

33  The  curse  of  the  Lord  is  in  the  house  of  the 

wicked ; 
But  he  blesseth  the  habitation  of  the  righteous. 

34  Surely  he  scorneth  the  scorners. 
But  he  giveth  grace  unto  the  lowly. 

85  The  wise  shall  inherit  glory  ; 

But  shame  shall  be  the  promotion  of  fools. 


nion  sense  'of  benefit.  The  meaning  is :  With- 
hold not  any  benefit  from  its  owner,  the  one  who 
has  a  right  to  it,  legal  or  moral ;  be  scrupulous 
in  discharging  all  your  obligations  of  every 
kind.  28.  This  verse  is  more  specific  than 
the  preceding,  referring  specifically  to  money. 
There  is  no  reason,  liowever,  to  think  of  char- 
ity ;  it  is  more  natural  to  think  of  sometliing 
due,  such  as  wages.  The  verse  would  then  be 
an  admonition  not  to  keep  back  wages,  which 
would  be  similar  to  those  found  in  Lev.  19  :  13  ; 
Deut.  24  :  15,  and  to  the  allusion  in  Mai.  3  :  5. 
29.  A  is  similar  to  6  :  14b.  Seeing,  perhaps 
better,  while.  30b.  See  note  on  6  :  14c.  This 
verse  is  closely  connected  with  the  preceding ;  it 
is  really  a  specific  application  of  the  general 
principle  there  given.  31.  Violence.  J.  F. 
McCurdy  ("  Biblical  World,"  November,  1900, 
p.  381)  would  render  simply  injustice,  although 
admitting  that  violence  is  also  included.  It  is 
probable  that  violence  is  the  more  prominent 
element,  so  that  violence  is  the  better  rendering. 
It  means  brutal  force  which  regards  neither 
divine  nor  human  right.  The  connection  of 
thought  with  ver.  30  is  that  a  man  of  violence 
is  one  who  would  strive  without  cause.  32. 
This  verse  is  probably  to  be  connected  in  thought 
with  ver.  31;  the  perverse  man  is  similar  to 
the  man  of  violence.  An  abomination  to 
the  Lord.  This  combination  is  found  only  in 
Proverbs  and  Deuteronomy.  "  Abomination  " 
is  something  abhorrent,  incompatible  with 
the  very  nature  of  Jehovah.  Friendship  (A. 
R.  V.)  is  better  than  secret  (R.  V.).  The 
real  meaning  is  probably  confidential  inter- 
course, which  would  perhaps  be  a  better  render- 
ing. 33.  For  thought,  see  Zech,  5  :  3  f. ;  Mai. 
2  :  2.  34.  The  usual  understanding  of  a  is 
given  in  the  A.  R.  V.  It  is  more  in  accordance 
with  the  usage  of  the  Hebrew,  however,  to 
render,  with  Konig  ("Syntax,"  §  319r)  :  If 
(or.  When)  (he  deals)  with  scoffers,  he  scoffs. 
35.  Render:    Wise  men  shall  possess  honor,  but 


fools  lift  up  (i.  e.,  obtain)  shame.  There  are 
various  views  of  the  Hebrew,  but  this  seems  to 
be  the  most  natural  rendering. 

Chap.  4.  Most  commentators  transpose  ver. 
18  and  19,  considering  them  to  have  been  acci- 
dentally transposed  in  copying.  This  is  to  be 
accepted,  for  two  reasons.  One  is  that  ver.  19 
is  closely  connected  with  ver.  17,  continuing  the 
thought  of  the  wicked,  from  which  the  thought 
naturally  turns  in  closing  the  paragraph  to  the 
contrasted  case  of  the  righteous;  while  as  it 
now  stands  ver.  18  comes  in  as  an  interruption. 
The  other  reason  is  that  the  conjunction  "  but," 
1,  w^,  at  the  beginning  of  ver.  18  is  natural  as 
marking  contrast  with  ver.  19  if  that  precedes, 
but  is  unnatural  as  it  stands,  while  the  absence 
of  a  conjunction  with  ver.  19  is  also  unnatural 
as  it  stands. 

The  general  thought  of  the  chapter :  Exhorta- 
tion to  hold  fast  to  wisdom  and  warning  against 
any  form  of  evil,  especially  violence.  Analy- 
sis:  (1)  ver.  1-9,  exhortation  to  get  and  keep 
wisdom ;  (2)  ver.  10-27,  warning  against  evil 
and  evil  men:  {a)  ver.  10-19,  especially  against 
violent  men  ;  (b)  ver.  20-27,  against  any  devia- 
tion from  the  right  path.  Connection  of  thought : 
In  (1),  ver.  1  is  an  exhortation  to  heed  the  words 
of  the  author  for  two  reasons :  ver.  2,  they  are 
good ;  ver.  3,  4a,  the  writer  has  profited  from 
similar  teachings  given  by  his  father.  Ver.  4b- 
9  give  these  teachings,  which  are  an  exhortation 
to  get  and  keep  wisdom  because  of  the  bless- 
ings she  bestows.  In  (2a),  ver.  10  is  an  exhor- 
tation similar  to  that  of  ver.  1 ;  ver.  11  gives  a 
reason  for  it;  ver.  12  gives  the  result  of  follow- 
ing the  exhortation  ;  ver.  13,  a  renewal  of  the 
exhortation ;  ver.  14,  15,  admonition  to  avoid 
the  ways  of  evil  men ;  ver.  16,  17,  two  related 
reasons  for  this  admonition ;  ver.  19,  18  (see 
note  above),  description  of  the  ways  of  the 
wicked  and  of  the  righteous.  In  {2b),  ver.  20, 
21  are  an  admonition  to  heed  the  words  of  the 


Ch.  IV.] 


PROVERBS 


31 


CHAPTER    IV 


1  HEAR,  ye  children,  the  instruction  of  a  father, 
and  attend  to  know  understanding. 

2  For  I  give  you  good  doctrine,  forsake  ye  not  my 
law. 

3  For  I  was  my  father's  son,  tender  and  only  be- 
loved in  the  sight  of  my  mother. 

4  He  taught  me  also,  and  said  unto  me,  Let  thine 
heart  retain  my  words :  keep  my  commandments, 
and  live. 

5  Get  wisdom,  get  understanding :  forget  U  not ; 
neither  decline  from  the  words  of  my  mouth. 

6  Forsake  her  not,  and  she  shall  preserve  thee : 
love  her,  and  she  shall  keep  thee. 

7  Wisdom  is  the  principal  thing ;  therefore  get  wis- 
dom :  and  with  all  thy  getting  get  understanding. 

8  Exalt  her,  and  she  shall  promote  thee:  she 
shall  bring  thee  to  honour,  when  thou  dost  embrace 
her. 

9  She  shall  give  to  thine  head  an  ornament  of 
grace :  a  crown  of  glory  shall  she  deliver  to  thee. 

10  Hear,  O  my  son,  and  receive  my  sayings ;  and 
the  years  of  thy  life  shall  be  many. 

11  I  have  taught  thee  in  the  way  of  wisdom ;  I 
have  led  thee  in  right  paths. 

12  When  thou  goest,  thy  steps  shall  not  be  strait- 
ened ;  and  when  thou  runnest,  thou  shalt  not 
stumble. 

13  Take  fast  hold  of  instruction  ;  let  her  not  go  : 
keep  her ;  for  she  is  thy  life. 

14  Enter  not  into  the  path  of  the  wicked,  and  go 
not  in  the  way  of  evil  men. 

15  Avoid  it,  pass  not  by  it,  turn  from  it,  and  pass 
away. 


1  HEAR,  my  sons,  the  instruction  of  a  father, 
And  attend  to  know  understanding  : 

2  For  I  give  you  good  doctrine  ; 
Forsake  ye  not  my  law. 

3  For  I  was  a  son  unto  my  father, 

Tender  and  only  beloved  in  the  sight  of  my 
mother. 

4  And  he  taught  me,  and  said  unto  me, 
Let  thine  heart  retain  my  words  ; 
Keep  my  commandments,  and  live : 

5  Get  wisdom,  get  understanding  ; 

Forget  it  not,  neither  decline  from  the  words  of 
my  mouth : 

6  Forsake  her  not,  and  she  shall  preserve  thee  ; 
Love  her,  and  she  shall  keep  thee. 

7  Wisdom  is  the  principal  thing  ;  ther^ore  get  wis- 

dom : 
Yea,  with  all  thou  hast  gotten  get  understanding. 

8  Exalt  her,  and  she  shall  promote  thee : 

She  shall  bring  thee  to  honour,  when  thou  dost 
embrace  her. 

9  She  shall  give  to  thine  head  a  chaplet  of  grace : 
A  crown  of  beauty  shall  she  deliver  to  thee. 

10  Hear,  0  my  son,  and  receive  my  sayings ; 
And  the  years  of  thy  life  shall  be  many. 

11  I  have  taught  thee  in  the  way  of  wisdom  ; 
I  have  led  thee  in  paths  of  uprightness. 

12  When  thou  goest,  thy  steps  shall  not  be  strait- 

ened ; 
And  if  thou  runnest,  thou  shalt  not  stumble. 

13  Take  fast  hold  of  instruction ;  let  her  not  go : 
Keep  her ;  for  she  is  thy  life. 

14  Enter  not  into  the  path  of  the  wicked, 
And  walk  not  in  the  way  of  evil  men. 

15  Avoid  it,  pass  not  by  it ; 
Turn  from  it,  and  pass  on. 


writer ;  ver.  22,  23,  their  observance  in  soul  and 
conduct  will  bring  long  life ;  ver.  24-27,  warning 
against  any  deviation  from  the  right  path. 

1.  The  verse  is  similar  to  1  :  8.  To  know, 
i.  «.,  so  as  to  become  acquainted  with,  2. 
Law,  render,  teaching,  and  see  note  on  1:8. 
3.  This  verse  is  to  be  regarded  as  what  is  called 
a  circumstantial  clause,  really  subordinate  to 
the  following  verse  which  introduces  the  prin- 
cipal thought,  so  that  it  should  be  rendered, 
ver.  3  :  Fo7',  when  Iwas  a  son,  etc. ;  ver.  4 :  Then 
he  taught  me,  etc.  Only  beloved,  render,  an 
only  child.  In  the  sight  of  probably  means 
under  the  protection  of.  This  would  mean  then 
not  that  he  was  necessarily  an  only  child,  but 
that  he  was  in  effect  such,  being  the  (youngest) 
one  under  the  special  care  of  his  mother.  5. 
Omit  it  of  R.  V.,  as  in  A.  R.  V.  B  shows  how 
to  carry  out  the  advice  of  a.  6.  8  :  17  is  simi- 
lar. 7.  Render :  The  beginning  of  wisdom 
(is)  get  wisdom;  and  at  the  cost  of  (or,  in  return 
for)  all  thy  possessions  get  understanding.  A 
means  that  the  beginning  of  wisdom  is  to  realize 
its  importance  and  worth  and  to  strive  after  it. 
B  adds  to  this  that  it  should  be  obtained  at  the 
cost  of  everything  else.  The  rendering  of  a  is 
more  natural  from  the  Hebrew  than  that  of  R. 
V.  Some  have  thought  that  ver.  7  interrupts 
the  connection  and  should  therefore  be  omitted, 


with  G.  It  is  not  unnatural,  however,  that  after 
the  earnest  exhortations  to  get  wisdom,  the 
question  should  be  asked  how  to  get  it,  to  which 
ver.  7  is  designed  to  be  the  answer.  Ver.  7  thus 
connects  itself  quite  closely  with  ver.  5,  but  it 
is  not  unusual  that  it  should  not  follow  immedi- 
ately. 9.  Chaplet  of  grace.  See  note  on  the 
same  phrase  on  1:9. 

10.  See  note  on  3  :  2.  11.  Render:  I  teach 
thee  .  .  .  I  lead  thee,  etc.  There  is  nothing  to 
indicate  that  there  is  a  reference  to  some  past 
teaching ;  the  natural  reference  is  to  the  present 
teaching  which  he  is  now  giving.  The  verse 
thus,  without  for,  really  assigns  a  reason  for 
ver.  10,  as  ver.  2  does  for  ver.  1.  Way  of 
wisdom.  This  might  mean  way  to  wisdom, 
as  in  Job  28  :  23,  but  more  probably  means 
the  way  which  belongs  to  wisdom  and  comes 
from  her,  as  in  the  similar  expression  in  3  : 
17.  12.  This  is  closely  connected  with  ver. 
10.  For  the  phraseology  in  a,  see  Job  18  :  7, 
and  for  the  thought,  see  also  Ps.  18  :  36.  13. 
Let  her  not  go.  The  result  of  the  opposite  is 
seen  in  Ezek.  18  :  26.  For  she  is  thy  life 
means  she  preserves  life,  she  gives  length  of 
days.  (See  ver.  10.)  14a  forbids  entering  iuto 
the  way  of  evil  men,  b,  continuing  to  ad- 
vance in  it  if  one  has  been  enticed  therein.  15. 
Pass  not  by  it  means  pass  not  along  upon  it. 


32 


PROVERBS 


[Ch.  IV. 


16  For  they  sleep  not,  except  they  have  done 
mischief;  and  their  sleep  is  taken  away,  unless 
they  cause  some  to  fall. 

17  For  they  eat  the  bread  of  wickedness,  and 
drink  the  wine  of  violence. 

18  But  the  path  of  the  just  is  as  the  shining  light, 
that  shineth  more  and  more  unto  the  perfect  day. 

19  The  way  of  the  wicked  is  as  darkness :  they 
know  not  at  what  they  stumble. 

20  My  son,  attend  to  my  words  ;  incline  thine  ear 
unto  my  sayings. 

21  Let  them  not  depart  from  thine  eyes;  keep 
them  in  the  midst  of  thine  heart. 

22  For  they  are  life  unto  those  that  find  them,  and 
health  to  all  their  flesh. 

23  Keep  thy  heart  with  all  diligence ;  for  out  of 
it  are  the  issues  of  life. 

24  Put  away  from  thee  a  froward  mouth,  and  per- 
verse lips  put  far  from  thee. 

25  Let  thine  eyes  look  right  on,  and  let  thine 
eyelids  look  straight  before  thee. 


16  For  they  sleep  not,  except  they  have  done  mis- 

chief ; 
And  their  sleep  is  taken  away,  unless  they  cause 
some  to  fall. 

17  For  they  eat  the  bread  of  wickedness 
And  drink  the  wine  of  violence. 

18  But  the  path  of  the  righteous  is  as  the  shining 

light. 
That  shineth  more  and  more  unto  the  perfect  day. 

19  The  way  of  the  wicked  is  as  darkness : 
They  know  not  at  what  they  stumble. 

20  My  son,  attend  to  my  words  ; 
Incline  thine  ear  unto  my  sayings. 

21  Let  them  not  depart  from  thine  eyes ; 
Keep  them  in  the  midst  of  thine  heart. 

22  For  they  are  life  unto  those  that  find  them. 
And  health  to  all  their  flesh. 

23  Keep  thy  heart  with  all  diligence  ; 
For  out  of  it  are  the  issues  of  life. 

24  Put  away  from  thee  a  froward  mouth, 
And  perverse  lips  put  far  from  thee. 

25  Let  thine  eyes  look  right  on. 

And  let  thine  eyelids  look  straight  before  thee. 


16.  For  gives  a  reason  for  the  preceding  ad- 
monitions to  avoid  the  way  of  the  wicked,  which 
reason  is  to  be  found  in  the  character  of  the 
wicked.  For  at  the  beginning  of  ver.  17  does 
not  give  a  reason  for  ver.  16  but  is  rather  to  be 
regarded  as  co-ordinate  with  for  in  ver.  16,  giv- 
ing another  reason  for  the  preceding  admoni- 
tions. The  two  reasons  are  closely  connected, 
however.  Absence  of  food  tends  to  sleepless- 
ness, abundance  of  food  to  sleep,  so  that  sleep 
and  food  are  associated  in  the  two  verses.  19. 
Stumble,  better,  tvill  stumble.  18.  This  verse 
is  somewhat  similar  to  Judg.  5  :  31.  The  shin- 
ing light,  better,  with  A.  R.  V.,  the  dawning 
light,  or  even  better,  the  light  of  dawn.  B.  Ren- 
der :  Which  continually  becomes  brighter  until 
full  day.  "  Full  day  "  is  literally  the  established 
(part)  of  the  day,  Dl'n  pOJ,  n^khon  hdyydm. 
This  has  been  understood  by  most  commenta- 
tors to  be  a  description  of  noonday,  so  called 
because  the  sun  then  seems  to  stand  still  in 
the  heavens,  or  because  tlie  tongue  of  the  bal- 
ance then  stands  upright.  But  both  of  these 
explanations  are  unnatural.  It  is  better  to  re- 
gard it  as  a  description  of  the  morning  when 
light  is  fully  established,  when  the  day  has  fully 
dawned,  for  the  following  reasons :  (1)  It  is  fav- 
ored by  the  parallelism,  a  refers  naturally  to  the 
dawn.  (2)  A  noun  meaning  midday  is  in  com- 
mon use,  which  would  naturally  have  been  used 
to  express  that  idea.  (3)  The  literal  rendering 
of  the  expression  favors  this  view.  The  mean- 
ing established  naturally  suggests  the  full  es- 
tablishment of  light,  which  is  in  the  morning, 
not  at  noon.  The  idea  oi  standing  still  is  only 
inferred,  it  is  not  expressed.  The  path  of  the 
righteous,  then,  is  to  be  regarded  as  compared  to 
the  dawn,  in  which  the  light  becomes  continu- 
ally stronger  until  the  day  is  fully  established. 


It  would  naturally  refer  to  a  cloudless  dawn, 
such  as  was  common  during  the  dry  season. 
"What  is  the  point  of  comparison  here  with  light 
and  darkness  respectively?  It  would  naturally 
be  of  the  same  kind  in  both.  One  would  per- 
haps be  inclined  to  think  of  them  as  having 
reference  to  moral  character.  But  there  is  really 
nothing  here  to  indicate  that  meaning ;  all  the 
evidence  would  point  to  the  comparison  as  hav- 
ing reference  to  the  result  of  moral  character, 
viz,  good  and  evil  fortune  respectively.  This  is 
indicated  by  the  reference  to  stumbling  in  ver. 
19 ;  it  is  darkness  that  causes  stumbling,  i.  e.,  mis- 
fortune. It  is  also  indicated  by  the  general  fact 
that  in  Proverbs  generally,  and  in  this  part  as 
well  as  the  others,  the  prosperity  of  the  righteous 
and  adversity  of  the  wicked  are  often  dwelt  upon. 
In  particular  this  is  the  thought  with  which  a 
paragraph  is  apt  to  close,  as  in  2  :  21,  22. 

22.  The  thought  is  similar  to  that  of  ver.  10 
and  13 ;  see  also  note  on  3  : 2.  Health,  better, 
healing.  23.  Heart  is  here  used  for  the  inner 
part  of  man  in  general;  render,  soul.  With 
all  diligence.  This  is  not  the  rendering 
properly  of  MT.,  but  is  obtained  by  a  slight 
change,  reading  733,  b'^khSl,  for  12D,  mlkkol, 
giving  what  is  apparently  the  text  of  G.  and 
S.,  although  their  translations  may  be  only 
free  renderings  of  MT.  There  seems  to  be  no 
need  of  a  change  of  text;  render:  more  than 
all  things  to  be  guarded.  Issues  of  life. 
Perhaps  there  is  no  better  rendering.  The 
meaning  of  b  seems  to  be,  for  from  it  life  in 
its  various  manifestations  goes  forth.  The  life 
of  man,  physical  and  spiritual,  is  controlled 
by  his  soul ;  the  internal  governs  the  external. 
This  is  not,  perhaps,  a  common  thought  in 
Proverbs,  but  other  explanations  give  a  forced 
meaning  to  some  of  the  words.    25.  This  verse 


Ch.  v.] 


PROVERBS 


33 


26  Ponder  the  path  of  thy  feet,  and  let  all  thy 
ways  be  established. 

27  Turn  not  to  the  right  hand  nor  to  the  left :  re- 
move thy  foot  from  evil. 


26  Make  level  the  path  of  thy  feet, 
And  let  all  thy  ways  be  established. 

27  Turn  not  to  the  right  hand  nor  to  the  left : 
Remove  thy  foot  from  evil. 


CHAPTER    V. 


1  MY  son,  attend  unto  my  wisdom,  and  bow  thine 
ear  to  my  understanding  : 

2  That  thou  mayest  regard  discretion,  and  that 
thy  lips  may  keep  knowledge. 

3  For  the  lips  of  a  strange  woman  drop  as  a 
honeycomb,  and  her  mouth  is  smoother  than 
oil: 

4  But  her  end  is  bitter  as  wormwood,  sharp  as  a 
twoedged  sword. 

5  Her  feet  go  down  to  death  ;  her  steps  take  hold 
on  hell. 

6  Lest  thou  shouldest  ponder  the  path  of  life,  her 
ways  are  moveable,  that  thou  canst  not  know  them. 


1  MY  son,  attend  unto  my  wisdom  ; 
Incline  thine  ear  to  my  understanding  . 

2  That  thou  mayest  preserve  discretion. 
And  that  thy  lips  may  keep  knowledge. 

3  For  the  lips  of  a  strange  woman  drop  honey. 
And  her  mouth  is  smoother  than  oil : 

4  But  her  latter  end  is  bitter  as  wormwood. 
Sharp  as  a  two-edged  sword. 

•5  Her  feet  go  down  to  death  ; 

Her  steps  take  hold  on  Sheol ; 
6  So  that  she  findeth  not  the  level  path  of  life  : 

Her  ways  are  unstable  and  she  knoweth  it  not. 


is  similar  in  thought  to  17  :  24.  The  verse  in- 
culcates singleness  of  purpose  in  following  the 
right  way.  36.  Make  level.  Render,  Look 
upon,  i.  e.,  consider  carefully.  It  is  an  exhor- 
tation to  careful  attention  to  the  way  in  order 
that  it  may  not  be  lost.  For  the  rendering  see 
note  on  5  :  6.  Established  means  fixed,  firm, 
not  varying.  The  parallelism  is  really  synony- 
mous. Careful  attention  means  careful  follow- 
ing of  the  path.  The  thought  of  the  verse  is 
similar  to  that  of  ver.  25.  27.  The  path  of 
wisdom  is  a  straight,  level  way. 

Chap.  5.  The  general  thought  of  the  chap- 
ter :  Warning  against  the  temptations  of  adul- 
teresses, and  exhortation  to  lawful  love.  Analy- 
sis :  (1)  Ver.  1,  2,  exhortation  to  attend  to  wis- 
dom; (2)  ver.  3-6,  the  reason,  statement  of  the 
end  of  adulteresses ;  (3)  ver.  7-14,  exhortation 
to  avoid  them  entirely;  (4)  ver.  15-19,  exhorta- 
tion instead  to  the  enjoyment  of  lawful  wedded 
love;  (5)  ver.  20-23,  general  conclusion,  pun- 
ishment is  sure  to  overtake  the  evil-doer.  Con- 
nection of  thought.  The  thought  of  ( 1 )  and  ( 2 ) 
is  sufficiently  indicated  by  the  analysis  and  the 
notes.  In  (3)  ver.  7, 8  are  a  general  admonition 
to  avoid  adulteresses  entirely;  ver.  9-11  de- 
scribe the  results  of  intercourse  with  them, 
chiefly  loss  of  property;  ver.  12-14  give  the 
final  expression  of  regret.  On  (4)  see  the  notes. 
In  (5)  ver.  20  is  a  summing  up  of  the  thought 
of  ver.  15-19 ;  ver.  21-23  give  a  reason  for  this 
exhortation:  ver.  21,  Jehovah  sees  all  a  man's 
acts ;  ver.  22,  23,  as  a  result  of  this  knowledge 
follows  the  certainty  that  punishment  will  come 
upon  sin.  This  is  not  limited  to  adultery,  but 
is  generalized.  It  is  the  connection  with  ver. 
21  that  indicates  that  the  punishment  of  ver.  22, 
23  comes  from  Jehovah. 

3.  Strange  Avoman,  see  note  on  2  :  16. 
4.  Render  with  R.  V.,  But  her  latter  end 


is,  not  But  m.  the  end  she  is  (A.  R.  V.).  The 
verse  refers  not  chiefly  to  her  own  fate,  but 
rather  to  that  which  she  is  really  preparing  for 
others,  for  those  whom  she  entices.  Worm- 
wood is  the  direct  antithesis  of  honey  in  ver. 
3  ;  sharp,  in  contrast  with  smooth  of  ver.  3. 
6.  Render:  So  that  she  does  not  look  upon  the 
path  of  life;  her  paths  waver  (and)  she  does  not 
know  it.  It  is  probable  that  b  is  to  be  regarded 
as  the  protasis  and  a  as  the  apodosis,  so  that  the 
meaning  will  be  brought  out  more  clearly  in 
English  by  transposing  the  clauses,  as  follows: 
E'er  paths  waver  (and)  she  does  not  know  it,  so 
that  she  does  not  look  upon  the  path  of  life.  ' '  She 
does  not  know  it"  is  subordinate,  so  that  the 
prominent  thought  is  that  her  paths  waver ;  the 
result  of  this  is  that  she  does  not  look  upon  the 
path  of  life.  The  verse  is  thus  largely  a  nega- 
tive statement  of  that  which  is  expressed  posi- 
tively in  ver.  5  ;  there  it  is  stated  that  her  feet  go 
down  to  death,  here  that  she  does  not  look  upon 
the  path  of  life.  "Path  of  life  "  is  to  be  under- 
stood in  the  usual  meaning,  a  path  that  leads  to 
continued  physical  life,  the  opposite  of  prema- 
ture death.  There  is  no  reason  for  giving  any 
other  meaning  than  this  usual  one  to  "life" 
here.  The  rendering  above  given  differs  from  the 
usual  one  in  the  meaning  assigned  to  the  verb 
in  a.  The  verb  is  DvD,  pdl/is,  in  the  Hebrew. 
This  is  variously  translated,  but  is  usually  sup- 
posed to  have  the  fundamental  meaning,  make 
level.  That  meaning,  however,  is  not  particu- 
larly appropriate  here  and  in  most  of  the  pas- 
sages ;  in  one  or  two  it  is  decidedly  inappropri- 
ate. It  is  noticeable  that  no  good  reason  exists 
for  giving  this  fundamental  meaning  to  the 
Hebrew  root.  It  seems  better,  therefore,  to 
identify  the  root  with  the  Assyrian  root  paldsu, 
which  is  precisely  the  same  verb  in  form,  and 
means  to  look  tipon,  see.  The  meaning  thus 
afforded  is  more  appropriate  than  the  one  usu- 


34 


PROVERBS 


[Ch.  V. 


7  Hear  me  now  therefore,  O  ye  children,  and  de- 
part not  from  the  words  of  my  mouth. 

8  Remove  thy  way  far  from  her,  and  come  not 
nigh  the  door  of  her  house  : 

9  Lest  thou  give  thine  honour  unto  others,  and 
thy  years  unto  the  cruel  : 

10  Lest  strangers  be  filled  with  thy  wealth  ;  and 
thy  labours  be  in  the  house  of  a  stranger ; 

11  And  thou  mourn  at  the  last,  when  thy  flesh 
and  thy  body  are  consumed, 

12  And  say,  How  have  I  hated  Instruction,  and 
mv  heart  despised  reproof ; 

13  And  have  not  obeyed  the  voice  of  my  teachers, 
nor  inclined  mine  ear  to  them  that  instructed  me ! 

14  I  was  almost  in  all  evil  in  the  midst  of  the 
congregation  and  assembly. 


7  Now  therefore,  my  sons,  hearken  unto  me. 
And  depart  not  from  the  words  of  my  mouth. 

8  Remove  thy  way  far  from  her, 

And  come  not  nigh  the  door  of  her  house : 

9  Lest  thou  give  thine  honour  unto  others. 
And  thy  years  unto  the  cruel  : 

10  Lest  strangers  be  filled  with  thy  strength  ; 
And  thy  labours  be  in  the  house  of  an  alien  ; 

11  And  thou  mourn  at  thy  latter  end, 

When  thy  flesh  and  thy  body  are  consumed, 

12  And  say,  How  have  I  hated  instruction, 
And  my  heart  despised  reproof  ; 

13  Neither  have  I  obeyed  the  voice  of  my  teachers. 
Nor  inclined  mine  ear  to  them  that  instructed  me ! 

14  I  was  well  nigh  in  all  evil 

In  the  midst  of  the  congregation  and  assembly. 


ally  given.  It  is  certainly  better  in  this  passage. 
It  is  specially  appropriate  in  4  :  26,  where 
it  is  used  in  connection  with  the  preceding 
verse  which  speaks  entirely  of  seeing,  and 
in  5  :  21b,  where  it  is  directly  suggested  by 
the  parallelism,  and  it  is  not  inappropriate  in 
Isa.  26  :  7.  In  Ps.  78  :  50  probably  it  should  be 
given  the  meaning  which  the  common  Hebrew 
word  for  see,  riX"J,  rd'd,  sometimes  has,  viz,  pre- 
pare, provide.  The  meaning  look  upon  may  also 
easily  be  given  to  the  word  in  Ps.  58  :  2,  instead 
of  the  denominative  meaning  usually  assigned. 
These  are  all  the  passages  in  which  the  word 
occurs.^ 

7.  This  verse  introduces  what  is  to  be  regarded 
as  a  new  paragraph,  although  closely  connected 
with  the  preceding,  so  that  Now,  therefore  in- 
troduces an  express  conclusion  from  the  preced- 
ing verses.  Sons,  probably  an  allusion  to  4 : 1. 
8.  The  verse  means  in  general :  do  not  associate 
with  her.  B  is  similar  to  Job  31 :  9.  9.  Thine 
honor  is  usually  understood  to  be  the  manly 
vigor  of  youth  wasted  in  lust,  a  possible  mean- 
ing of  the  phrase,  and  thy  years  are  supposed 
to  mean  the  years  lost  by  an  early  death,  proba- 
bly inflicted  by  the  injured  husband.  But  in 
opposition  to  this  understanding  of  the  verse  is 
the  fact  that  the  following  verse,  10,  plainly 
speaks  of  the  loss  of  property,  and  there  is  no 
allusion  in  the  remainder  of  the  paragraph, 
through  ver.  14,  to  loss  of  life.  There  would  be 
an  obvious  inconsistency  in  speaking  of  death 
first  as  the  punishment,  and  afterward  of  the 
loss  of  property.  In  the  connection,  therefore, 
it  is  better,  with  Fr.,  to  understand  "years"  in 
ver.  9  as  used  by  metonymy  for  the  fruit  of  the 
years,  ivealth.  "  Honor"  in  ver.  9,  IIH,  hodh, 
has  usually  the  meaning,  splendor,  majesty.  This 
would  easily  pass  over  into  the  meaning  of  prop- 
erty. Ver.  9  and  10  would  then  both  refer  to  the 
loss  of  property  ;  they  are  not  tautological,  how- 
ever, for  they  express  the  same  general  idea  in 
1  Haupt,  (in 


different  phraseology,  which  is  often  the  case. 
The  cruel  is  often  thought  to  refer  specifically 
to  the  husband.  More  probably,  however,  it 
should  be  given  a  general  application,  as  refer- 
ring to  any  of  those  into  whose  power  such 
courses  would  lead  the  one  to  whom  advice  is 
given,  including  the  husband.  10.  Strangers 
— alien.  Various  specific  meanings  have  been 
given  to  these  words.  It  is  doubtful  if  we  are 
to  seek  for  a  specific  meaning;  it  is  probable 
that  the  meaning  is  rather  general,  those 
strangers  to  you,  in  whom  you  have  no  interest, 
probably  intended  to  be  in  implied  contrast  with 
one's  own  relatives,  to  whom  his  property  would 
naturally  go.  The  important  point  is,  you  lose 
your  property ;  some  may  go  to  the  husband  as 
gifts  (see  6  :  35),  while  somc  may  be  squandered 
on  the  woman  and  those  associated  with  her. 
Strength,  render,  wealth.  Thy  labors,  i.  e., 
the  result  of  the  labors.  11.  Latter  end, 
probably  not  specifically  the  end  of  life,  as 
sometimes,  but  at  the  conclusion  of  the  experi- 
ence, yj/ia//^.  B  is  sometimes  supposed  to  refer 
to  the  physical  results  of  a  dissolute  life.  But 
this  is  not  the  usual  point  of  view  of  Proverbs, 
in  which  emphasis  is  laid  rather  upon  the  more 
striking  effects,  such  as  loss  of  property,  as  the 
more  obvious  results  of  sin.  Others  think  that 
it  is  to  be  taken  as  a  figurative  account  of  the 
loss  of  property,  as  in  Micah  3  :  2f.  It  seems 
rather  more  natural,  because  giving  a  good 
meaning  without  figurative  use  of  the  language, 
to  regard  it  as  describing  physical  condition, 
but  not  directly  as  the  result  of  a  dissolute  life, 
rather  as  the  result  of  the  poverty  and  anxiety 
which  come  from  the  loss  of  property  already 
described.  14.  In  all  evil.  This  means  not 
moral  evil,  but  in  all  calamity,  i.  e.,  in  the 
greatest  calamity.  The  calamity  referred  to 
must  be  death,  and  this  is  not  death  at  the  hands 
of  the  husband,  but  as  a  punishment  for 
adultery,  inflicted  in  the  presence  of  the  con- 


Sacred  Books  of  the  Old  Testament,"  Proverbs,  p.  39),  suggests  the  same  meaning  for  D73, 
pal&s,  in  a  part  of  its  occurrences.    That  work  appeared,  however,  after  the 
manuscript  of  this  commentary  was  prepared. 


Ch.  VI.] 


PROVERBS 


35 


15  Drink  waters  out  of  tliine  own  cistern,  and 
running  waters  out  of  thiue  own  well. 

16  Let  tby  fountains  be  dispersed  abroad,  and 
rivers  of  waters  in  the  streets. 

17  Let  them  be  only  thine  own,  and  not  strangers' 
with  thee. 

]»  Let  thy  fountain  be  blessed :  and  rejoice  with 
the  wife  of  thy  youth. 

19  Let  her  be  as  the  loving  hind  and  pleasant  roe ; 
let  her  breasts  satisfy  thee  at  all  times ;  and  be 
thou  ravished  always  with  her  love. 

20  And  why  wilt  thou,  my  son,  be  ravished  with 
a  strange  woman,  and  embrace  the  bosom  of  a 
stranger? 

21  For  the  ways  of  man  are  before  the  eyes  of  the 
Lord,  and  he  pondereth  all  his  goings. 

22  His  own  iniquities  shall  take  the  wicked  him- 
self, and  he  shall  be  holden  with  the  cords  of  his 
sins. 

23  He  shall  die  without  instruction  ;  and  in  the 
greatness  of  his  folly  he  shall  go  astray. 


15  Drink  waters  out  of  thine  own  cistern, 
And  running  waters  out  of  thine  own  well. 

16  Should  thy  springs  be  dispersed  abroad, 
And  rivers  of  water  in  the  streets? 

17  Let  them  be  for  thyself  alone, 
And  not  for  strangers  with  thee. 

18  Let  thy  fountain  be  blessed  ; 

And  rejoice  in  the  wife  of  thy  youth. 

19  As  a  loving  hind  and  a  pleasant  doe, 
Let  her  breasts  satisfy  thee  at  all  times  ; 
And  be  thou  ravished  always  with  her  love. 

20  For  why  shouldest  thou,  my  son,  be  ravished 

with  a  strange  woman. 
And  embrace  the  bosom  of  a  stranger? 

21  For  the  ways  of  man  are  before  the  eyes  of  the 

Lord, 
And  he  maketh  level  all  his  paths. 

22  His  own  iniquities  shall  take  the  wicked, 

And  he  shall  be  holden  with  the  cords  of  his  sin. 

23  He  shall  die  for  lack  of  instruction  ; 

And  in  the  greatness  of  his  folly  he  shall  go 
astray. 


gregation,  as  b  shows.  This  was  the  legal  pun- 
ishment of  adultery.      (  See  Lev.  20  :  10  ;  Deut.  22  :  22-27.  ) 

This  statement  probably  does  not  mean  that 
he  was  tried  and  acquitted,  or  succeeded  in 
escaping  punishment.  It  is  difficult  to  see  how 
he  could  have  been  acquitted  if  brought  to 
trial,  but  rather  that  he  only  barely  escaped 
being  prosecuted.  He  had  suffered  about  every- 
thing else,  in  the  way  of  loss  of  property,  and 
might  reasonably  have  expected  the  punishment 
of  death  as  well.  The  force  of  Lest,  in  ver. 
10,  ends  here. 

15.  Ver.  15-19  (it  should  be  18)  are  regarded 
by  Konig  {Stilistik,  p.  109),  as  an  allegory,  prob- 
ably correctly.  The  basis  of  the  allegory  is  the 
comparison  of  sexual  enjoyment  to  the  drinking 
of  water,  the  point  of  comparison  probably  being 
the  satisfaction  of  the  natural  desires  of  man. 
Ver.  15  would  then  mean,  satisfy  your  sexual 
desires  in  connection  with  your  own  wife.  16. 
In  this  verse  it  is  thought  by  many  that  the 
representation  of  ver.  15  is  reversed,  so  that 
springs  and  streams  refer  to  the  man.  This 
would  be  very  unnatural.  The  meaning  should 
be  in  general  harmony  with  the  preceding  and 
following.  Others  think  that  the  words  refer  to 
the  man's  wife,  involving  the  implied  thought 
that  if  the  husband  break  the  marriage  vow  the 
wife  may  naturally  be  expected  to  do  the  same. 
This  is  better,  but  such  an  implied  thought  is 
not  altogether  natural.  It  seems  best,  therefore, 
to  take  "thy  springs"  and  "streams"  not  in 
tlie  sense  of  those  which  thou  ownest,  i.  e.,  a  wife, 
but  those  which  thou  enjoyest,  in  this  verse  used 
of  a  harlot,  and  in  ver.  17  of  the  wife.  This 
seems  to  involve  the  least  difficulty.  The 
meaning  of  ver.  16  then  is,  let  not  the  water 
w^hich  tliou  drinkest  be  from  sources  common 
to  all,  but  (ver.  17)  from  that  which  is  only 
for  thyself.     17.  This  statement  is  in  the  form 


of  an  answer  to  ver.  16,  although  the  answer 
to  that  verse  is  supposed  to  be  really  obvi- 
ous. 18.  Blessed  is  by  many  referred  ex- 
clusively to  that  which  in  the  Old  Testament 
is  so  often  spoken  of  as  the  blessing  of  wedded 
life,  viz,  children.  No  such  specific  reference, 
however,  seems  demanded  by  the  context,  so 
that  it  is  better  to  regard  it  as  general,  including 
that  idea,  blessed  in  general  through  God's 
sanction  of  legitimate  enjoyment.  B  is  also 
to  be  taken  in  the  same  general  meaning.  19. 
Doe,  render,  gazelle,  which  is  more  probably 
correct.  In  ver.  15-19  the  wife,  in  contrast  with 
the  harlot,  is  spoken  of  as  a  legitimate,  as  con- 
trasted with  an  illegitimate  means  of  gratifying 
sexual  desire.  This  does  not  mean,  of  course, 
that  the  author  considered  the  marriage  relation 
as  consisting  only  of  this  side,  but  this  was  the 
side  which  had  force  for  his  argument.  The 
Apostle  Paul  uses  a  similar  thought  in  a  similar 
way  in  1  Cor.  7  :  9. 

20.  Why.  The  Hebrew  word,  nQ7,  Zdmjwa, 
shows  that  the  meaning  here  is  purpose,  not 
cause.  The  thought  is  not  for  ivhat  cause,  but 
for  what  purpose,  tvith  what  intention.  Strange 
woman  .  .  .  stranger.  See  note  on  2  :  16. 
21.  Similar  to  15  :  3.  Maketh  level.  Ren- 
der, looks  upon,  and  see  note  on  ver.  6.  23. 
He  shall  go  astray.  It  is  probably  better  to 
render,  he  shall  reel,  the  word  that  is  used  of  a 
drunken  man,  i.  e.,  he  shall  stagger  and  fall. 

6  :  1-19.  The  general  thought  of  the  sec- 
tion :  Warnings  against  various  common  faults. 
These  warnings  are  (1)  ver.  1-5,  against  surety- 
ship ;  (2)  ver.  6-11,  against  laziness  ;  (3)  ver.  12- 
15,  against  general  worthlessness ;  (4)  ver.  16- 
19,  against  seven  specific  sins.  For  further  state- 
ments concerning  the  connection  of  thought  see 
the  notes. 


36 


PROVERBS 


[Ch.  VI. 


CHAPTER    VI. 


I  MY  son,  if  thou  be  surety  for  thy  friend,  ij 
thou  hast  stricken  thy  hand  with  a  stranger, 

'2  Thou  art  snared  with  the  words  of  thy  mouth, 
thou  art  taken  with  the  words  of  thy  mouth. 

3  Do  this  now,  my  son,  and  deliver  thyt<elf,  when 
thou  art  come  into  the  hand  of  thy  friend  ;  go, 
humble  thyself,  and  make  sure  thy  friend. 

4  Give  not  sleep  to  thine  eyes,  nor  slumber  to 
thine  eyelids. 

5  Deliver  thyself  as  a  roe  from  the  hand  o/  iht 
hunter,  and  as  a  bird  from  the  hand  of  the  fowler. 

6  Go  to  the  ant,  thou  sluggard  :  consider  her 
ways,  and  be  wise  : 

7  Which  having  no  guide,  overseer,  or  ruler, 

8  Provideth  her  meat  in  the  summer,  and  gather- 
eth  her  food  in  the  harvest. 

9  How  long  wilt  thou  sleep,  O  sluggard?  when 
wilt  thou  arise  out  of  thy  sleep? 

10  Vet  a  little  sleep,  a  little  slumber,  a  little  fold- 
ing of  the  hands  to  sleep  : 

II  So  shall  thy  poverty  come  as  one  that  travel- 
leth,  and  thy  want  as  an  armed  man. 


1  MY  son,  if  thou  art  become  surety  for  thy 
neighbour. 

If  thou  hast  stricken  thy  hands  for  a  stranger, 

2  Thou  art  snared  with  the  words  of  thy  mouth, 
Thou  art  taken  with  the  words  of  thy  mouth. 

3  Do  this  now,  my  son,  and  deliver  thyself. 
Seeing  thou  art  come  into  the  hand  of  thy  neigh- 
bour ; 

Go,  humble  thyself,  and  importune  thy  neigh- 
bour. 

4  Give  not  sleep  to  thine  eyes, 
Nor  slumber  to  thine  eyelids. 

5  Deliver  thyself  as  a  roe  from  the  hand  of  the 

hunter, 
And  as  a  bird  from  the  hand  of  the  fowler. 

6  Go  to  the  ant,  thou  sluggard  ; 
Consider  her  ways,  and  be  wise  : 

7  Which  having  no  chief, 
Overseer,  or  ruler, 

8  Provideth  lier  meat  in  the  summer. 
And  gathereth  her  food  in  the  harvest. 

9  How  long  wilt  thou  sleep,  O  sluggard? 
When  wilt  thou  arise  out  of  thy  sleep? 

10  Yet  a  little  sleep,  a  little  slumber, 

A  little  folding  of  the  hands  to  sleep: 

11  So  shall  thy  poverty  come  as  a  robber. 
And  thy  want  as  an  armed  man. 


1-5.  The  specific  references  to  the  matter  of 
suretyship  concerning  property  are  all  in  Prov- 
erbs. The  fact  that  there  is  no  mention  of  it  in 
the  law  would  indicate  tliat  tiie  practice  was  not 
a  very  common  one.  The  references  in  Proverbs, 
aside  from  the  present  passage,  ver.  1-5,  are 
11  :  15  ;  17  :  18  ;  20  :  16  ;  22 :  26  f ;  27  :  13.  There 
are  references  to  suretyship  in  Ecclesiasticus. 
The  Hebrew  phrase  used  in  ver.  1,  "7  ^"?i'> 
'dr&bh  l",  never  elsewhere  means  to  become 
surety  for  one.  Hence  it  is  better  to  render 
with  in  both  clauses  of  ver.  1,  instead  of  for. 
Then  neighbor  and  stranger  both  refer  to 
the  creditor,  not  the  debtor.  For  "stranger" 
render  another.  2  is  sometimes  regarded  as 
part  of  the  protasis,  sometimes  as  the  beginning 
of  the  apodosis.  In  the  former  case  the  thought 
of  this  passage  is  not  the  condemnation  of  all 
suretyship,  but  only  of  that  which  is  ensnar- 
ing ;  in  the  latter  case  all  is  condemned,  no 
exception  being  made.  What  is  the  thought  of  the 
other  passages  in  Proverbs  ?  20 :  16  and  27 :  13  are 
not  explicit  (see  notes  there),  but  the  other  pas- 
sages, naturally  interpreted,  condemn  all  surety- 
ship, as  might  be  expected  in  the  intense  form  of 
expression  of  Proverbs.  Hence  it  is  better  to  re- 
gard the  thought  here  as  the  same,  and  ver.  2  as 
the  beginning  of  the  apodosis.  This  is  also  more 
probable  from  the  Hebrew  phraseology.  Neigh  - 
bor  in  ver.  3  should  naturally  have  the  same 
application  as  in  ver.  1,  i.  e.,  to  the  creditor.  In 
ver.  1  it  is  stated  that  the  man  addressed  is  to 
seek  deliverance  from  the  power  of  the  creditor, 
which  must  be  by  a  release  from  his  obligation. 
This,  however,  would  naturally  be  before  the 


time  of  payment,  not  after,  as  is  commonly  as- 
sumed. Hence  ver.  4  inculcates  diligence ;  at- 
tend to  the  matter  before  the  time  of  payment, 
after  which  time  no  mercy  is  to  be  expected.  A 
release  from  the  obligation  might  not  unnatu- 
rally be  obtained  in  some  manner  before  the 
time  of  payment,  it  could  hardly  be  expected 
later.  The  interests  of  the  one  for  whom  one 
became  surety  are  not  considered  here,  it  is  the 
way  of  escaping  from  the  danger.  The  various 
other  views  of  the  passage  which  have  been 
held  need  not  be  considered  in  detail.  Perhaps 
the  most  common  interpretation  is  that  which 
understands  the  "  neighbor  "  of  ver.  3  to  be  the 
debtor  for  whom  one  has  become  surety.  Then 
ver.  3-5  are  understood  to  mean,  go  to  the  debtor 
and  urge  him  to  pay,  so  that  you  need  not  be 
held  for  the  debt.  That  is  the  kind  of  advice 
that  would  be  so  obvious  that  it  would  seem  un- 
necessai-y  to  give  it,  and  the  action  proposed 
would  be  in  most  cases  ineffectual,  so  that 
the  statement  of  3,  deliver  thyself,  would 
hardly  seem  to  be  warranted.  3b  is  a  paren- 
thetical clause  explaining  "  deliver  thyself"  of 
a.  3c,  the  rendering  of  R.  V.  is  probably  cor- 
rect, although  not  certainly  so.  This  means: 
comply  with  any  conditions  demanded,  however 
humiliating,  that  ensure  your  release. 

6.  Ant,  nSoj,  n^mald,  only  used  here  and 
in  30  :  25.  Be  wise,  better,  become  wise.  8. 
Meat.  Render,  food,  with  A.  R.  V.  9.  The 
thought  of  20  :  13a  is  similar  to  that  of  ver.  9- 
11.  10.  Identical  with  24  :  33.  This  verse  is 
the  answer  to  ver.  9  put  into  the  mouth  of  the 
sluggard.     11.    Nearly  identical  with  24  :  34. 


Ch.  VI.] 


PROVERBS 


37 


12  A  naughty  person,  a  wicked  man,  walketh 
with  a  froward  mouth. 

13  He  wiuketh  with  his  eyes,  he  speaketh  with  his 
feet,  he  teacheth  with  his  fingers  ; 

14  Frowarduess  is  in  his  heart,  he  deviseth  mis- 
chief continually  ;  he  soweth  discord. 

15  Therefore  sliall  his  calamity  come  suddenly  ; 
suddenly  shall  he  be  broken  without  remedy. 

16  These  six  things   doth  the   Lord  hate  ;    yea, 
seveu  are  an  abomination  unto  him  : 

17  A  proud  look,  a  lying  tongue,  and  hands  that 
shed  innocent  blood, 

18  A  heart  that  deviseth  wicked  imaginations, 
feet  that  be  swift  in  running  to  mischief, 

19  A  false  witness  that  speaketh  lies,  and  he  that 
soweth  discord  among  brethren. 


12  A  worthless  person,  a  man  of  iniquity  ; 
He  walketh  with  a  froward  mouth  : 

13  He  winketh  with  his  eyes,  he  speaketh  with  his 

feet, 
He  maketh  signs  with  his  fingers  ; 

14  Frowardness  is  in  his  heart,  he  deviseth  evil 

continually ; 
He  soweth  discord. 

15  Therefore  shall  his  calamity  come  suddenly  ; 
On  a  sudden  shall  he  be  broken,  and  that  with- 
out remedy. 

16  There  be  six  things  which  the  Lord  hateth  ; 
Yea,  seven  which  are  an  abomination  unto  him  : 

17  Haughty  eyes,  a  lying  tongue. 

And  hands  that  shed  innocent  blood  ; 

18  An  heart  that  deviseth  wicked  imaginations. 
Feet  that  be  swift  in  running  to  mischief  ; 

19  A  false  witness  that  uttereth  lies. 

And  he  that  soweth  discord  among  brethren. 


This  is  the  response  of  the  writer  to  ver.  10. 
The  thought  naturally  suggested  by  the  com- 
parisons in  ver.  11  is  not  swiftness,  but  irresist- 
ibleness. 

13a.  Eender:  A  man  of  worthlessness  is  a 
man  of  trouble,  or  more  freely,  A  worthless  man 
is  a  man  to  whom  trouble  comes.  The  Hebrew 
word  here  rendered  trouble,  R.  V.,  iniquity, 
pK,  'dtvSn,  is  a  word  which  several  times  in 
Proverbs  means  wickedness,  iniquity,  but  in  at 
least  two  passages,  22  :  8  and  12  :  21,  has  the 
meaning  trouble,  calamity,  which  is  quite  com- 
mon elsewhere,  and,  in  fact,  is  probably  the 
original  meaning  of  the  word.  The  latter  ren- 
dering is  to  be  preferred  here.  It  is  necessary, 
in  order  to  avoid  the  tautology  and  the  diffi- 
culty of  construction  which  seem  to  be  inevita- 
ble on  any  other  view.  It  is  also  favored  by  tlie 
connection  of  thought,  especially  by  ver.  15, 
which  thus  becomes  an  expansion  of  the  thought 
here.  The  thought  is  similiar  to  that  of  22  :  8. 
"Man  of  trouble,"  p.K  ^'H,  'tsh  'dwSn,  is  a 
phrase  precisely  similar  to  man  of  death,  HIO 
\il'Vi,  'ish  mawSth,  rendered  worthy  of  death  in 
1  kings  2  :  26.  In  12b  render  as  in  A.  R.  V., 
but  omit  he  ;  b  is  a  clause  parallel  in  con- 
struction to  ver.  13.  Ver.  12b,  13,  and  14  are 
explanations  and  expansions  of  the  phrase  A 
worthless  man  of  ver.  12a.  13.  Speaketh, 
render,  shuffles.  The  specific  signification  of 
the  various  acts  of  this  verse  is  not  indicated, 
in  general  it  is  evident  that  they  are  a  part  of 
underhanded,  stealthy  activity.  14b  is  similar 
to  3  :  29a.  14c.  For  similar  disapproval  of  con- 
tention, see  especially  ver.  19b  ;  3  :  30 ;  15  :  lb ; 
16  :  28 ;  17 :  14,  19a ;  20  :  3b ;  and  for  the  con- 
trasted idea,  Ps.  34  :  14.  15.  The  form  of  state- 
ment is  entirely  general,  and  would  therefore 
cover  both  direct  visitation  from  the  hand  of 
God,  and  disaster  which  comes  through  the 
agency  of  man.  The  thing  asserted  is  the  cer- 
tainty of  the  coming  of  disaster,  in  some  way  or 


other.    Omit  and  that.    Without  remedy 

distinctly  marks  this  punishment  as  different 
from  some  punishments  which  are  merely  tem- 
porary. 

16-19.  The  connection  of  these  verses  with 
the  preceding  is  furnished  by  ver.  19b,  which 
refers  to  ver.  14c.  16.  Six  .  .  .  yea,  seven. 
This  is  an  emphatic  way  of  saying  seven  ;  phrase- 
ology similar  to  this  is  quite  common  in  the  Old 
Testament.  The  only  other  cases  of  a  similar 
use  of  numbers  in  Proverbs  are  in  30  :  18,  21,  29, 
and  also  in  30  :  15  according  to  the  common 
view,  but  see  note  there.  There  is  no  special 
significance  in  the  use  of  a  particular  number, 
for  several  diiferent  numbers  are  used.  17. 
Somewhat  similar  collections  of  particulars  are 
found  in  Ps.  5  :  6;  31  :  18.  Haughty  eyes, 
similar  to  30  :  13  ;  Ps.  18  :  27 ;  131  :  1 ;  Isa.  2  : 
11.  A  lying  tongue.  See  12  :  19b,  22a  ;  17  :  7b. 
That  shed  innocent  blood.  See  1  :  11  f., 
16.  18  b  is  similar  to  1  :  16a.  19b.  See  note 
on  ver.  14c. 

6  :  20  to  7  :  27.  The  general  thought  of  the 
section :  Warning  against  adulteresses  because 
they  lead  to  destruction.  Analysis:  (1)  6  :  20-35, 
general  warning  against  adulteresses  because  of 
the  consequences  which  are  sure  to  follow  adul- 
tery ;  (2)  7  :  1-27,  continuation  of  the  warnings, 
especially  in  the  form  of  a  description  of  the  way 
in  which  such  temptation  really  comes.  Connec- 
tion of  thought.  In  (1)  6  :  20-23  give  an  ad- 
monition to  heed  carefully  the  teaching  of  par- 
ents ;  ver.  24,  these  teachings  preserve  one  from 
danger  from  adulteresses ;  ver.  25,  admonition 
to  avoid  adulteresses ;  ver.  26-35,  the  inevitable 
consequences  of  intercourse  with  an  adulteress, 
loss  of  property,  danger  to  life,  wounds,  and  dis- 
honor. In  (2)  7  :  1-4  give  an  admonition  simi- 
lar to  that  of  6  :  20-23  to  heed  carefully  the 
teachings  of  the  writer  (the  writer  here  corre- 
sponding to  the  parents  in  6  :  20-23)  ;  ver.  5, 
very  similar  to  6  :  24,  these  teachings  preserve 


88 


PROVERBS 


[Ch.  VI. 


20  My  son,  keep  thy  father's  commandment,  and 
forsake  not  the  law  of  thy  mother : 

21  Bind  them  continually  upon  thine  heart,  and 
tie  them  about  thy  neck. 

22  When  thou  goest,  it  shall  lead  thee;  when  thou 
sleepest,  it  shall  keep  thee  ;  and  when  thou  awakest, 
it  shall  talk  with  thee. 

23  For  the  commandment  is  a  lamp,  and  the  law 
in  light ;  and  reproofs  of  instruction  are  the  way  of 
life: 

24  To  keep  thee  from  the  evil  woman,  from  the 
flattery  of  the  tongue  of  a  strange  woman. 

25  Lust  not  after  her  beauty  in  thine  heart ; 
neither  let  her  take  thee  with  her  eyelids. 

2fi  For  by  means  of  a  whorish  woman  a  man  is 
brought  to  a  piece  of  bread  :  and  the  adulteress  will 
hunt  for  the  precious  life. 

27  Can  a  man  take  fire  in  his  bosom,  and  his 
clothes  not  be  burned  ? 

28  Can  one  go  upon  hot  coals,  and  his  feet  not  be 
burned  ? 

29  So  he  that  goeth  in  to  his  neighbour's  wife ; 
whosoever  toucheth  her  shall  not  be  innocent. 

30  Men  do  not  despise  a  thief,  if  he  steal  to  satisfy 
his  soul  when  he  is  hungry ; 


20  My  son,  keep  the  commandment  of  thy  father, 
And  forsake  not  the  law  of  thy  mother  : 

21  Bind  them  continually  upon  thine  heart. 
Tie  them  about  thy  neck. 

22  When  thou  walkest,  it  shall  lead  thee ; 
When  thou  sleepest,  it  shall  watch  over  thee  ; 
And  when  thou  awakest,  it  shall  talk  with  thee. 

23  For  the  commandment  is  a  lamp ;  and  the  law 

is  light ; 
And  reproofs  of  instruction  are  the  way  of  life  : 

24  To  keep  thee  from  the  evil  woman, 
From  the  flattery  of  the  stranger's  tongue. 

25  Lust  not  after  her  beauty  in  thine  heart ; 
Neither  let  her  take  thee  with  her  eyelids. 

26  For  on  account  of  a  whorish  woman  a  man  is 

brought  to  a  piece  of  bread  : 
And  the  adulteress  hunteth  for  the  precious  life. 

27  Can  a  man  take  fire  in  his  bosom. 
And  his  clothes  not  be  burned  ? 

28  Or  can  one  walk  upon  hot  coals. 
And  his  feet  not  be  scorched  ? 

29  So  he  that  goeth  in  to  his  neighbour's  wife  ; 
Whosoever  toucheth  hershall  not  be  unpunished. 

30  Men  do  not  despise  a  thief,  if  he  steal 
To  satisfy  his  soul  when  he  is  hungry  : 


one  from  danger  from  adulteresses ;  ver.  6-20, 
a  description  of  a  typical  case  of  the  temptation 
of  an  inexperienced  youth  by  an  adulteress; 
ver.  21-23,  his  yielding  and  the  inevitable  re- 
sult, death;  ver.  24-27,  general  conclusion,  re- 
newed admonition  to  avoid  the  adulteress,  be- 
cause her  ways  lead  to  death. 

20.  Almost  identical  with  1  :  8.  Law,  ren- 
der, teaching,  and  see  note  on  1  :  8.  21.  See 
note  on  3  :  3.  A.  Continually,  expresses  the 
result  of  the  binding,  meaning,  so  as  to  be  per- 
manent. 22.  In  ver.  21  a  plural  pronoun  was 
used,  referring  to  the  nouns  of  ver.  20  thought 
of  individually  as  two ;  the  singular  pronoun  in 
ver.  22  refers  to  the  thought  of  the  same  nouns, 
but  is  a  construction  according  to  sense,  the  two 
nouns  are  thought  of  as  practically  one.  B  is 
somewhat  similar  to  3  :  24.  23.  For,  assigns 
the  reason  why  the  teaching  is  able  to  do  that 
which  is  stated  in  ver.  22.  For  the  command- 
ment .  .  .  and  the  law,  render,  For  a  com- 
mandment .  .  .  and  teaching,  and  see  note  on 
1  :  8.  There  is  no  doubt  here  an  allusion  to 
the  use  of  the  same  words  in  ver.  20,  but  since 
the  words  have  no  article  in  the  Hebrew  it 
seems  best  to  regard  them  as  being  a  generaliza- 
tion of  ver.  20,  the  teaching  of  thy  parents  and 
any  similar  teaching.  Lamp,  see  Ps.  119  :  105. 
The  way  of  life,  see  2  :  19 ;  3  :  2,  16 ;  5  :  6. 
24.  For  this  verse  see  2  :  16,  which  is  very  simi- 
lar. To  keep  thee.  The  meaning  would  prob- 
ably be  better  expressed  by  rendering,  keeping 
thee.  Stranger's.  See  note  on  2  :  16.  25a. 
See  similar  language  in  Exod.  20  :  17 ;  Ps.  45  : 
11 ;  Matt.  5  :  28.  In  thy  heart,  means  simply 
within  thee.  Take  thee.  A  similar  phrase  is 
found  in  Eccl.  7  :  26.     26.  The  form  of  expres- 


sion of  a  seems  elliptical  and  awkward.  Many 
different  views  of  its  meaning  have  been  held, 
and  several  changes  of  text  have  been  sug- 
gested. A  reading  may  be  suggested,  involving 
only  a  slight  change  of  one  letter  in  the  conson- 
antal text,  H  J  "i-TH  Wyt.  I^O  '2,klbhaar'eshhaz- 
zdnd,  for  Hji?  nE?X-i;,:5''':3,  kt  bh^'ddh  'Ishshd 
Zand,  which  then  would  be  rendered,  For  the  fire 
of  a  harlot  consumes  even  unto  apiece  of  bread. ^ 
This  removes  the  elliptical  and  awkward  nature 
of  the  expression,  and  provides  a  natural  mean- 
ing as  well  as  phraseology.  It  is  favored  by  the 
fact  that  the  use  of  the  same  figure,  "fire,"  in 
connection  with  harlots  is  continued  in  ver.  27, 
28.  The  meaning  would  thus  be,  the  destruct- 
iveness  of  the  harlot,  indicated  by  fire,  con- 
tinues to  operate  until  the  man  affected  is  re- 
duced to  a  morsel  of  bread.  The  parallelism 
then  is  synonymous,  a,  indicating  the  destitu- 
tion caused  by  the  destructive  activity  of  a  har- 
lot, and  b,  the  danger  to  life  by  reason  of  an 
adulteress,  presented  by  a  different  figure.  For 
the  parallelism,  see  further  note  on  2  :  16.  27. 
Bosom,  better,  lap.  29.  A  statement  in  posi- 
tive form,  applying  the  thought  of  the  questions 
of  ver.  27,  28.  Shall  not  be  unpunished. 
The  statement  is  general  in  form,  including  both 
human  and  divine  punishment.  There  is  no  rea- 
son for  restricting  it,  as  many  do,  to  human  pun- 
ishment. It  is  a  positive  statement  as  to  the  fact 
of  punishment,  not  as  to  the  precise  method. 
30-32.  The  difficulty  here  is  chiefly  concern- 
ing the  meaning  of  ver.  30  and  its  connection 
with  what  follows.  Many  different  opinions 
have  been  held.  Without  recounting  these, 
the  following  is  indicated  as  the  meaning  and 
connection  of  thought  which  is  most  natural, 


See  "  American  Journal  of  Semitic  Languages,"  Vol.  XIX.,  p.  53. 


Ch.  VI.] 


PROVERBS 


39 


31  But  if  he  be  found,  he  shall  restore  sevenfold  ; 
he  shall  give  all  the  substance  of  his  house. 

32  But  whoso  committeth  adultery  with  a  woman 
lacketh  understanding  :  he  that  doeth  it  destroyeth 
his  own  soul. 

33  A  wound  and  dishonour  shall  he  get ;  and  his 
reproach  shall  not  be  wiped  away. 

34  For  jealousy  is  the  rage  of  a  man:  therefore 
he  will  not  spare  in  the  day  of  vengeance. 

35  He  will  not  regard  any  ransom  ;  neither  will 
he  rest  content,  though  thou  givest  many  gifts. 


31  But  if  he  be  found,  he  shall  restore  sevenfold  ; 
He  shall  give  all  the  substance  of  his  house. 

32  He  that  committeth  adultery  with  a  woman  is 

void  of  understanding: 
He  doeth  it  that  would  destroy  his  own  soul. 

33  Wounds  and  dishonour  shall  he  get ; 

And  his  reproach  shall  not  be  wiped  away. 

34  For  jealousy  is  the  rage  of  a  man  ; 

And  he  will  not  spare  in  the  day  of  vengeance. 

35  He  will  not  regard  any  ransom  ; 

Neither  will  he  rest  content,  though  thou  givest 
many  gifts. 


because  not  giving  to  any  portion  a  forced  in- 
terpretation. Ver.  30  is  to  be  regarded  as  a  de- 
clarative, not  an  interrogative,  statement.  Ver. 
31  is  to  be  rendered,  But  one  found  must  re- 
store seven-fold  ;  he  must  give  all  the  substance  of 
his  house.  Ver.  30  and  31  speak  of  two  different 
cases.  The  great  objection  to  regarding  them  as 
referring  to  the  same  case  is  that  in  the  very 
nature  of  things  one  who  is  stealing  to  satisfy 
his  hunger  would  be  utterly  unable  to  restore 
seven-fold.  Ver.  30  describes  a  man  who  steals 
and  eats  at  once.  Ver.  31  gives  the  case  of  the 
man  wlio  is  not  prompted  by  hunger,  but  who 
steals  and  keeps,  and  is  found,  ;".  e.,  is  caught 
with  the  plunder  in  his  possession.  Ver.  30  and 
31  are  in  contrast,  but  the  phraseology  is  Orien- 
tally intense,  it  is  the  idiom  of  exaggerated  con- 
trast, where  the  relatively  unimportant  is  abso- 
lutely denied,  as  in  8  :  10  and  elsewhere.  The 
meaning  is  that  comparatively  men  do  not  de- 
spise the  one  who  steals  from  hunger,  that  is,  he 
is  not  despised  and  treated  with  the  severity  with 
which  men  treat  the  man  who  is  caught  with 
plunder  for  which  he  has  no  such  excuse.  This 
meaning  is  indicated  by  the  fact  that  an  absolute 
justification  of  a  thief  who  steals  from  hunger 
would  be  contrary  to  sound  morality,  and  there  is 
no  reason  for  attributing  the  thought  to  the  writer 
here,  when  this  other  meaning  suits  the  language 
used  equally  well.  These  two  verses,  while 
giving  a  good  meaning  in  themselves,  are  really 
intended  to  lead  up  to  ver.  32.  The  relation  of 
thought  is  not  expressed,  it  is,  however,  clearly 
implied.  The  adulterer  is  compared  to  the 
second  case  ;  his  is  not  a  case  for  which  one  can 
find  any  real  excuse  which  mitigates  the  ofiense. 
But  ver.  32b-35  would  indicate  that  there  is  an 
additional  thought,  that  the  comparison  is  not 
simply  with  the  second  case  rather  than  the 
first,  but  the  consequences  which  follow  show  it 
to  be  even  worse  than  the  second  case.  The 
results  of  stealing  mentioned  are  summed  up  in 
loss  of  property ;  the  results  of  adultery  include 
more  than  that.  Men  do  despise  him  and  treat 
him  with  such  severity  that  his  case  is  even 
worse  than  that  of  the  thief  who  has  no  excuse. 
31,  Sevenfold.    This  is  not  strictly  according 


to  the  law,  which  prescribes  twofold,  Exod.  22  : 
4,  or  four  or  fivefold,  Exod.  22  :  1.  These  dif- 
ferent regulations  suggest,  however,  that  the  pro- 
cedure was  not  absolutely  uniform.  Probably 
the  statement  here  has  in  mind  a  private  settle- 
ment, at  which  prevailing  custom  would  govern. 
This  statement  is  strengthened  in  b.  32b  may 
be  rendered  more  literally,  He  destroys  him- 
self who  does  it.  This  statement  is  amplified  in 
the  following  verses,  showing  how  this  takes 
place.  The  appeal  is  here,  as  often  in  Proverbs, 
to  the  practical  motive  of  an  enlightened  self- 
interest.  The  rendering.  He  destroys  himself, 
makes  the  thought  general,  not  an  exclusive 
reference  to  death,  as  the  following  verses  show. 
It  means  he  destroys  his  own  best  interests  in 
general.  33.  The  fact  that  in  the  preceding 
verse  it  is  adultery  distinctively  which  is  spoken 
of,  and  the  fact  that  in  the  two  following  verses 
it  is  the  injured  husband  who  is  in  mind  make 
it  probable  that  he  is  thought  of  chiefly  here, 
particularly  in  the  use  of  the  word  wounds. 
In  the  law  the  punishment  of  adultery  was  death 

for    both    parties     (Deut.   22    :   22-24;    Lev.    20   :   10;   see 

Ezek.  23 :  45-47).  As  death  is  not  mentioned  here 
it  is  probable  that  the  reference  is  not  to  judi- 
cial punishment,  but  to  that  inflicted  by  the 
husband  in  private  vengeance.  The  punishment 
of  the  woman  is  not  mentioned,  probably  both 
because  it  is  not  judicial  punishment  that  is  in 
mind,  and  also  because,  as  in  other  similar  cases, 
the  thought  of  the  author  is  not  concerned  with 
the  consequences  to  the  woman,  but  to  the  man, 
as  he  is  giving  advice  to  men.  Reproach, 
better,  ignominy.  34.  Day  of  vengeance. 
This  might  be  either  legal  or  private.  But  the 
fact  that  the  injured  husband  is  referred  to,  and 
also  that  there  are  no  references  to  strictly  legal 
punishments,  would  indicate  that  the  reference 
is  to  the  private  vengeance.  35.  Ransom  is 
general,  anything  given  in  place  of  punishment. 
Gifts  is  more  specific,  being  used  simply  of 
money.  It  often  means  bribes,  which  is  not  the 
thought  here,  although  similar  to  that.  Here, 
as  indicated  already,  the  reference  is  to  a  private 
settlement  by  acceptance  of  money,  instead  of 
the  infliction  of  punishment. 


40 


PROVERBS 


[Ch.  VII. 


CHAPTER    VI 


1  MY  son,  keep  my  words,  and  lay  up  my  com- 
mandments with  thee. 

2  Keep  my  commaudments,  and  live ;  and  my 
law  as  the  apple  of  thine  eye. 

3  Bind  them  upon  thy  lingers,  write  them  upon 
the  table  of  thine  heart. 

4  Say  unto  wisdom,  Thou  art  my  sister  ;  and  call 
understanding  thy  kinswoman  : 

5  That  they  may  keep  thee  from  the  strange 
woman,  from  the  stranger  which  flattereth  with  her 
words. 

6  For  at  the  window  of  my  house  I  looked 
through  my  casement, 

7  And  beheld  among  the  simple  ones,  I  discerned 
among  the  youths,  a  young  man  void  of  under- 
standing, 

8  Passing  through  the  street  near  her  corner; 
and  he  went  the  way  to  her  house, 

9  In  the  twilight,  in  the  evening,  in  the  black 
and  dark  night : 

10  And,  behold,  there  met  him  a  woman  with  the 
attire  of  a  harlot,  and  subtile  of  heart. 

11  (She  is  loud  and  stubborn  ;  her  feet  abide  not 
in  her  house : 

12  Now  is  she  without,  now  in  the  streets,  and 
lieth  in  wait  at  every  corner.) 


1  MY  son,  keep  my  words. 

And  lay  up  my  commandments  with  thee. 

2  Keep  my  commandments  and  live  ; 
And  my  law  as  the  apple  of  thine  eye. 

3  Bind  them  upon  thy  lingers  ; 

Write  them  upon  the  table  of  thine  heart. 

4  Say  unto  wisdom,  Thou  art  my  sister  ; 
And  call  understanding  thy  kinswoman  : 

5  That   they  may  keep   thee   from   the   strange 

woman, 
From  the  stranger  which  flattereth  with  her 
words. 

6  For  at  the  window  of  my  house 

I  looked  forth  through  my  lattice  ; 

7  And  I  beheld  among  the  simple  ones, 
I  discerned  among  the  youths, 

A  young  man  void  of  understanding, 

8  Passing  through  the  street  near  her  corner, 
And  he  went  the  way  to  her  house  ; 

9  In  the  twilight,  in  the  evening  of  the  day. 
In  the  blackness  of  night  and  the  darkness. 

10  And,  behold,  there  met  him  a  woman 

With  the  attire  of  an  harlot,  and  wily  of  heart. 

11  She  is  clamorous  and  wilful ; 
Her  feet  abide  not  in  her  house : 

12  Now  she  is  in  the  streets,  now  in  the  broad  places. 
And  lieth  in  wait  at  every  corner. 


Chap.  7.  1  is  similar  to  3  :  1  and  several 
other  passages.  2.  Law,  render  «eac/m?gr,  and 
see  note  on  1  :  8.  The  apple  of  thine  eye, 
better,  the  pupil  of  thine  eye.  This  is  mentioned 
here  as  a  type  of  the  most  precious  things,  as 
also  in  Deut.  32  :  10 ;  Ps.  17  :  8.  3.  Fingers. 
The  reference  here  is  not  to  phylacteries,  which 
were  a  later  custom,  but  probably  to  seal  rings; 
there  is  perhaps  an  allusion  to  such  passages  as 
Exod.  13  :  16 ;  Deut.  6:8;  11  :  18.  The  table 
of  thine  heart,  (see  note  on  3  :  a.)  Heart, 
render,  mind.  5.  Very  similar  to  2  :  16  and  6  : 
24;  see  also  5  :  3.  That  they  may  keep 
thee.  This  is  probably  to  be  connected  not 
simply  with  ver.  4,  but  with  all  the  preceding 
verses  of  the  chapter.  Strange  woman  .  .  . 
stranger,  (see  note  on  2 :  16.)  6.  This  verse  in- 
troduces a  long  illustrative  passage,  describing 
by  way  of  example  such  a  case  as  frequently 
happens,  which  shows  the  danger  mentioned  in 
ver.  5.  8.  The  introduction  of  tlie  pronouns 
here  to  which  there  is  no  immediate  antecedent 
is  somewhat  uncommon,  but  not  unprecedented. 
It  gives  no  reason  for  changing  the  text,  as  the 
meaning  is  plain.  The  pronouns  are  probably 
to  be  regarded  as  referring  back  in  thought  to 
ver.  5,  or  rather  to  a  woman  in  mind  who  is  of 
the  class  there  mentioned.  Render,  Passing 
along  the  street  near  her  corner,  iva  I  king  in  the 
way  to  her  house.  The  R.  V.  implies  that  he 
was  intentionally  seeking  her  house.  Nothing 
here  indicates  that,  and  ver.  10  distinctly  implies 
the  opposite.  He  was  merely  walking  about 
and  chanced  to  go  near  her  house.  She  did  the 
seeking.  This  is  the  thought  indicated  in  the 
translation  given.    Her  corner,  the  corner 


near  her  house.  9.  It  seems  plain  that  a 
refers  to  twilight,  b  to  midnight.  Some  think 
that  we  have  here  a  single  case,  protracted  from 
twilight  to  about  midnight.  That  seems  quite 
unlikely,  however,  if  we  are  to  regard  the  meet- 
ing as  accidental  on  the  man's  part,  which  is 
plainly  implied  elsewhere.  It  is  better,  therefore, 
to  regard  the  statement  as  covering  two  classes 
of  cases,  in  the  early  evening,  and  in  the  middle 
of  the  night.  A  single  instance  is  described,  to 
be  sure,  but  as  typical,  and  this  statement  comes 
in  here  to  indicate  that  there  is  danger  to 
be  apprehended  at  any  time  of  night.  The 
meaning  would  be  brought  out  by  understand- 
ing or  before  b.  10.  Behold  introduces  what 
follows  as  new  and  somewhat  unusual,  and  im- 
plies that  the  appearance  of  the  woman  was 
unexpected  by  the  man.  There  met  him, 
render,  there  comes  to  meet  him.  A  Avoman. 
Some  think  it  necessary  to  add  the  article,  the 
woman,  i.  e.,  the  one  mentioned  in  ver.  8.  Here, 
however,  is  simply  a  regular  Hebrew  idiom  by 
which  the  article  is  occasionally  omitted  with  a 
noun  really  definite  when  the  intention  is  to 
emphasize  character  and  not  individuality.  No 
doubt  the  reference  is  to  the  woman  of  ver.  8. 
But  by  the  omission  of  the  article  the  attention 
is  called  not  so  much  to  that  fact  as  it  is  to  her 
character,  which  appears  here  in  the  added  state- 
ments of  b,  ver.  11,  12.  11.  Clamorous  and 
■wilful,  better,  boisterous  and  rebellious,  the 
latter  word  referring  especially  to  her  attitude 
toward  her  husband.  Ver.  11,12  are  parentheti- 
cal, giving  a  description  of  the  character  and  cus- 
tomary actions  of  this  woman  ;  ver.  13  resumes 
the  narrative  of  ver.  10.     12.  Broad  places. 


Ch.  VIL] 


PROVERBS 


41 


13  So  she  caught  him,  and  kissed  him,  and  with 
an  impudent  face  said  unto  hiiu, 

14  /  have  peace  offerings  with  me  ;  this  day  have 
I  paid  my  vows. 

15  Therefore  came  I  forth  to  meet  thee,  diligently 
to  seek  thy  face,  and  I  have  found  thee. 

16  I  have  decked  my  bed  with  coverings  of  tapes- 
try, with  carved  works,  with  fine  linen  of  Egypt. 

17  I  have  perfumed  my  bed  with  myrrh,  aloes, 
and  cinnamon. 

18  Corae,  let  us  take  our  fill  of  love  until  the 
morning  :  let  us  solace  ourselves  with  loves. 

19  For  the  goodman  is  not  at  home,  he  is  gone  a 
long  journey  : 

20  He  hatli  taken  a  bag  of  money  with  him,  and 
will  come  home  at  the  day  appointed. 

21  With  her  much  fair  speech  she  caused  him  to 
yield,  with  the  flattering  of  her  lips  she  forced 
him. 

22  He  goeth  after  her  straightway,  as  an  ox  goeth 
to  the  slaughter,  or  as  a  fool  to  the  correction  of 
the  stocks  ; 

23  Till  a  dart  strike  through  his  liver ;  as  a  bird 
hasteth  to  the  snare,  and  kuoweth  not  that  it  is  for 
his  life. 

24  Hearken  unto  me  now  therefore,  O  ye  children, 
and  attend  to  the  words  of  my  mouth. 

25  Let  not  thine  heart  decline  to  her  ways,  go  not 
astray  in  her  paths. 


13  So  she  caught  him,  and  kissed  him. 

And  with  an  impudent  face  she  said  unto  him  : 

14  Sacrifices  of  peace  offerings  are  with  me  ; 
This  day  have  I  paid  my  vows. 

15  Therefore  came  I  forth  to  meet  thee. 
Diligently  to  seek  thy  face,  and  I  have  found 

thee. 

16  I  have  spread  my  couch  with  carpetsof  tapestry, 
With  striped  cloths  of  the  yarn  of  Egypt. 

17  I  have  perfumed  my  bed 

With  myrrh,  aloes,  and  cinnamon. 

18  Come,  let  us  take  our  fill  of  love  until  the  morn- 

ing ; 
Let  us  solace  ourselves  with  loves. 

19  For  the  goodman  is  not  at  home. 
He  is  gone  a  long  journey  : 

20  He  hath  taken  a  bag  of  money  with  him  ; 
He  will  come  home  at  the  full  moon. 

21  With  her  much  fair  speech  she  causeth  him  to 

yield. 
With  the  flattering  of  her  lips  she  forceth  him 
away. 

22  He  goeth  after  her  straightway. 
As  an  ox  goeth  to  the  slaughter. 

Or  as  fetters  to  the  correction  of  the  fool ; 

23  Till  an  arrow  strike  through  his  liver ; 
As  a  bird  hasteth  to  the  snare, 

And  knoweth  not  that  it  is  for  his  life. 

24  Now  therefore,  my  sons,  hearken  unto  me, 
And  attend  to  the  words  of  my  mouth. 

25  Let  not  thine  heart  decline  to  her  ways. 
Go  not  astray  in  her  paths. 


such  as  squares  before  the  gates,  where  the  people 
were  accustomed  to  gather.  13.  So  she  caught 
him  y  better,  And  she  seized  h  im.  The  word  seized 
as  well  as  other  statements  indicates  that  the 
seeking  was  from  her.  14a.  Render,  Sacrifices  of 
peace  offerings  icere  due  from  me.  The  peace 
offering  was  one  of  the  common  sacrifices,  in 
which  the  sacrificial  meal  was  the  prominent 
part.  These  peace  offerings,  she  now  says,  were 
prepared  at  the  fulfillment  of  vows,  and  she  in- 
vites the  young  man  to  assist  in  eating.  This 
shows  the  union  of  religion  and  immorality, 
which  was  common  in  those  days.  See  Hosea  4  : 
10  f;  Ezek.  23:39  f.  It  also  shows  that  she  was  an 
Israelite,  at  least  in  customs.  The  regulations 
for  a  peace  offering  in  connection  with  a  vow 
are  given  in  Lev.  7  :  16-18.  As  the  sacrifice 
must  be  at  the  temple  in  Jerusalem,  it  follows 
that  the  scene  of  this  incident  is  in  Jerusalem. 
This  day.  See  the  regulation  in  Lev.  7  :  16. 
Vows,  apparently  more  than  one  were  paid  at 
the  same  time.  15.  Omit  Diligently.  Thee. 
The  statement  that  she  was  seeking  this  particu- 
lar man  is  doubtless  to  be  regarded  as  pretense ; 
she  was  seeking  some  man  to  share  the  feast. 
16.  Carpets  of  tapestry,  render  simply, 
coverings.  B  is  manifestly  intended  to  indicate 
that  which  is  rare  and  costly.  17.  The  three 
perfumes  mentioned  in  b  occur  together  also  in 
Cant.  4  :  14,  the  first  two  in  Ps.  45  :  8.  The 
statements  of  ver.  16,  17,  and  20  indicate  the 
possession  of  wealth.  18b.  Render,  Let  us  en- 
joy oiorselves  tvith  love.  19.  The  goodman. 
Some  would  change  the  text  and  read  my  hus- 


band with  G,  ■'^'N,  'ishi,  for  Ji^'XH,  hd'tsh.  But 
this  is  unnecessary.  It  seems  better  to  regard 
the  expression  as  purposely  slighting  and  con- 
temptuous. 20.  A  bag  of  money.  Pui-se  is 
better  than  "bag."  This  is  mentioned  as  an 
indication  of  a  prolonged  absence,  making  it 
probable  that  he  is  to  be  regarded  as  a  mer- 
chant, gone  off  for  purposes  of  trade.  The  full 
moon,  probably  having  reference  to  a  feast, 
either  Passover  or  Tabernacles,  for  which  he 
was  planning  to  return.  21.  Flattering,  bet- 
ter, enticing.  22,  23.  It  is  generally  agreed 
that  there  is  some  corruption  of  text  in  these 
verses,  especially  in  ver.  22c,  because  they  affoi'd 
no  good  sense.  The  simplest  of  the  many  cor- 
rections offered  that  gives  a  suitable  meaning  is 
to  transpose  two  words  in  ver.  22c,  DI?|'.,  'ekh?^, 
and  7'IX,  *<=?/'(/,  and  to  put  ver.  23a  at  the  end  of 
ver.  23,  the  latter  change  being  made  because  as 
it  stands  ver.  23a  interrupts  the  thought  and 
interferes  with  the  parallelism.  With  these 
changes,  ver.  22,  23  may  be  translated  :  He  goes 
after  her  suddenly,  like  an  ox  that  goes  to 
slaughter,  or  like  a  fool  unto  punishment  by  fet- 
ters, (ver.  23)  Like  the  hastening  of  a  bird  to  a 
snare  ;  and  he  knows  not  that  it  is  at  the  price  of 
his  life,  until  an  arrow  cleaves  his  liver.  Fool 
has  the  implied  idea  of  wicked,  as  in  the  same 
word  rendered  foolish  in  Job  5  :  3,  /'IS,  '«wll, 
and  usually.  The  form  in  which  disaster  over- 
takes him  is  not  stated,  as  it  is  in  5  :  9-14,  but 
it  comes  suddenly  and  unexpectedly.  The  re- 
sult here  is  death.  25a.  Render,  Let  not  thy 
mind  turn  aside  to  her  ways.     Sons  in  ver. 


42 


PROVERBS 


[Ch.  VIII. 


26  For  she  hath  cast  down  many  wounded :  yea, 
many  strong  men  have  been  slain  by  her. 

27  Her  house  is  the  way  to  hell,  going  down  to 
the  chambers  of  death. 


26  For  she  hath  cast  down  many  wounded  : 
Yea,  all  her  slain  are  a  mighty  host. 

27  Her  house  is  the  wa.v  to  Sheol, 
Going  down  to  the  chambers  of  death. 


CHAPTER    VIII 


1  DOTH  not  wisdom  cry  ?  and  understanding  put 
forth  her  voice  ? 

2  She  staiideth  in  the  top  of  high  places,  by  the 
way  in  the  places  of  the  paths. 

3  She  crieth  at  the  gates,  at  the  entry  of  the  city, 
at  the  coming  in  at  the  doors  : 

4  Unto  you,  0  men,  I  call ;  and  my  voice  is  to  the 
sons  of  man. 

5  O  ye  simple,  understand  wisdom  :  and,  ye  fools, 
be  ye  of  an  understanding  heart. 


1  DOTH  not  wisdom  cry, 

And  understanding  put  forth  her  voice? 

2  In  the  top  of  high  places  by  the  way. 
Where  the  paths  meet,  she  staudeth  ; 

3  Beside  the  gates,  at  the  entry  of  the  city, 

At  the  coming  in  at  the  doors,  she  crieth  aloud  : 

4  Unto  you,  O  men,  I  call ; 

And  my  voice  is  to  the  sons  of  men. 

5  O  ye  simple,  understand  subtilty  ; 

And,  ye  fools,  be  ye  of  an  understanding  heart. 


24  become  singular  in  ver.  25,  a  process  of  in- 
dividualizing common  in  Hebrew.  26b  may 
better  be  rendered.  And  numerous  are  all  her 
slain.  26,  27  present  the  familiar  thought  in 
Proverbs  of  premature  death  as  the  punish- 
ment for  sin,  here,  for  this  particular  form  of 
sin.  27a.  Render,  Her  house  is  ways  to  sheol. 
This  is  the  literal  rendering,  and  the  meaning 
is,  her  house  offers  not  one  but  many  ways 
which  lead  to  the  same  result.  Sheol,  as  usual, 
is  the  place  of  the  dead  in  general,  the  pun- 
ishment consists  in  the  going  prematurely. 
The  usual  Old  Testament  meaning  of  chambers 
suggests  that  here  in  b  they  mean  the  innermost 
parts  of  the  region  controlled  by  death,  i.  e.,  of 
sheol ;  see  the  same  thought  more  forcibly  ex- 
pressed in  9  :  18.  This  would  be  a  rhetorical 
strengthening  of  the  idea.  It  does  not  imply 
that  there  could  be  a  return  to  this  life  from  any 
part  of  sheol,  but  it  would  say  that  even  if  there 
were,  this  part  is  the  most  inaccessible,  from 
which  a  return  is  the  least  likely. 

8  :  1  to  9  :  18.  The  general  thought  of  the 
section:  Personified  wisdom  and  folly  invite 
the  simple-minded  to  follow  their  teachings  and 
receive  their  gifts.  Analysis:  (1)  Ver.  1-3, 
personified  wisdom  is  introduced  as  crying  out 
to  men;  (2)  ver.  4-11,  beginning  of  her  mes- 
sage, exhortation  to  hear;  (3)  ver.  12-21,  state- 
ment of  the  blessings  she  brings ;  (4)  ver.  22-31, 
the  prominent  part  of  wisdom  in  the  creation 
of  the  world;  (5)  ver.  32-36,  general  statement 
of  the  results  of  finding  and  missing  wisdom ; 
(6)  9  :  1-12,  invitation  to  her  feast;  (7)  ver. 
13-18,  personified  folly  also  extends  an  invita- 
tion to  her  feast.  Connection  of  thought :  In 
(2)  a  general  exhortation  to  hear  (ver.  4,  5),  is 
followed  by  a  reason  for  it,  which  is  a  statement 
of  the  habitual  characteristics  of  her  teachings 
(ver.  6-9),  and  another  reason,  the  general  value 
of  her  instruction  (ver.  10, 11).  In  (3),  ver.  12- 
14  state  various  desirable  qualities  involved  in 
the  possession  of  wisdom ;  ver.  15,  16,  the  im- 


portance of  wisdom  to  rulers;  ver.  17-21,  wis- 
dom brings  wealth  and  also  possessions  better 
than  wealth.  In  (4),  ver.  22-26  express  the 
thought  that  wisdom  was  the  first  created  ob- 
ject; ver.  27-30a,  the  presence  and  activity  of 
wisdom  in  the  creation  of  the  world  ;  ver.  30b- 
31,  the  delight  of  wisdom  in  the  wonders  of 
creation.  In  (6),  in  9  :  1,  2,  wisdom  prepares 
her  feast ;  in  ver.  3-6  she  invites  the  simple  to 
the  feast;  ver.  7-10  are  a  parenthesis,  giving 
the  reason  why  the  invitation  is  limited  to  the 
simple,  which  is  that  a  hardened  sinner  will  not 
heed  instruction,  fear  of  Jehovah  is  the  neces- 
sary starting-point ;  ver.  11,  12,  the  importance 
of  heeding  the  invitation  of  wisdom,  because  of 
the  results  to  one's  own  life.  In  (7),  ver.  13-15 
describe  the  preparations  of  folly;  ver.  16,  17, 
her  invitation ;  ver.  18,  the  results  to  her  guests. 

1.  On  this  passage,  see  1  :  20  f ,  which  is  very 
similar,  and  notes  there.  The  question  plainly 
implies  the  answer,  yes.  2,  3.  It  is  probable 
that  here,  as  in  1  :  20  f.,  we  are  to  think  not 
merely  of  one  place  as  described,  but  of  various 
places  about  the  city  where  wisdom  is  described 
as  going  at  the  same  general  time.  Ver.  2  des- 
ignates places  best  suited  for  public  audience 
in  the  streets  of  the  city,  while  ver.  3  speaks  of 
the  square  at  the  entrance  of  the  city,  the  com- 
mon meeting-place.  High  places  in  ver.  2 
are  shown  by  the  added  phrase  by  the  way  to 
be  not  simply  highways,  streets,  but  rather  ele- 
vations by  the  side  of  the  streets.  These  might 
be  of  various  kinds  in  connection  with  the 
buildings  or  the  walls,  either  natural  or  arti- 
ficial. Where  the  paths  meet,  at  the  inter- 
section of  the  streets.  She  standeth,  render: 
She  has  taken  her  stand.  3.  Render :  Beside 
the  gateways,  at  the  portal  of  the  city,  at  the 
entrance  of  the  gates,  she  cries  aloud.  These 
phrases  are  all  descriptive  of  the  same  place, 
the  square  near  the  gates. 

5.  Heart,  better,  mind.  It  is  exceptional 
that  here  fools  are  exhorted  to  receive  wisdom  ; 
usually  it  Is  assumed  that  there  is  no  hope  of 


Ch.  VIII.] 


PROVERBS 


43 


6  Hear ;  for  I  will  speak  of  excellent  things  ;  and 
the  opening  of  my  lips  shall  be  right  things. 

7  For  my  mouth  shall  speak  truth  ;  and  wicked- 
ness is  an  abomination  to  my  lips. 

8  All  the  words  of  my  mouth  are  in  righteous- 
ness ;  there  is  nothing  froward  or  perverse  in  them. 

9  They  are  all  plain  to  him  that  understandeth, 
and  right  to  them  that  find  knowledge. 

10  Receive  my  instruction,  and  not  silver ;  and 
knowledge  rather  than  choice  gold. 

11  For  wisdom  is  better  than  rubies  ;  and  all  the 
things  that  may  be  desired  are  not  to  be  compared 

12  I  wisdom  dwell  with  prudence,  and  find  out 
knowledge  of  witty  inventions. 

13  The  fear  of  the  Lord  is  to  hate  evil :  pride,  and 
arrogancy,  and  the  evil  way,  and  the  froward 
mouth,  do  I  hate. 

14  Counsel  is  mine,  and  sound  wisdom  :  I  am  un- 
derstanding ;  I  have  strength. 

15  By  me  kings  reign,  and  princes  decree  justice. 

16  By  me  princes  rule,  and  nobles,  even  all  the 
judges-of  the  earth. 


6  Hear,  for  I  will  speak  excellent  things  ; 

And  the  opening  of  my  lips  shall  be  right  things. 

7  For  my  mouth  shall  utter  truth  ; 

And  wickedness  is  an  abomination  to  my  lips. 

8  All  the  words  of  my  mouth  are  in  righteousness  ; 
There  is  nothing  crooked  or  perverse  in  tliem. 

9  They  are  all  plain  to  him  that  understandeth. 
And  right  to  them  that  find  knowledge. 

10  Receive  my  instruction,  and  not  silver  ; 
And  knowledge  rather  than  choice  gold. 

11  For  wisdom  is  better  than  rubies  ; 

And  all  the  things  that  may  be  desired  are  not 
to  be  compared  unto  her. 

12  I  wisdom  have  made  subtilty  my  dwelling, 
And  find  out  knowledge  and  discretion. 

13  The  fear  of  the  Lord  is  to  hate  evil : 
Pride,  and  arrogancy,  and  the  evil  way, 
And  the  froward  mouth,  do  I  hate. 

14  Counsel  is  mine,  and  sound  knowledge  : 
I  am  understanding  ;  I  have  might. 

15  By  me  kings  reign. 

And  princes  decree  justice. 

16  Bv  me  princes  rule, 

And  nobles,  even  all  the  judges  of  the  earth. 


this.  The  nature  of  the  case  and  the  parallel- 
ism both  show  that  they  are  thought  of  here 
as  not  fully  fixed  in  folly.  6-9.  The  usual 
translation  makes  ver.  6,  7a  a  statement  con- 
cerning the  nature  of  that  which  wisdom  is 
about  to  speak  on  this  occasion.  But  ver.  7b-9 
plainly  describe  general  characteristics  of  wis- 
dom. It  therefore  seems  better  to  regard  ver. 
6,  7a  also  as  doing  the  same,  the  tenses  being 
frequentatives.  So  render :  /  speak  .  .  .  is  right 
things  .  .  .  utters  truth.  What  is  always  true 
of  her  will  of  course  be  true  of  her  on  this  occa- 
sion. Ver.  6-9  then  give  the  reason  for  hear 
at  the  beginning  of  ver.  6.  8.  Are  in  right- 
eousness means  are  in  accordance  with  jus- 
tice, i.  e.,  are  just.  Crooked  or  perverse 
are  used  in  an  ethical  sense,  describing  that 
which  is  a  perversion  of  the  right,  a  departure 
from  it.  (See  2 :  is.)  9.  Plain.  Some  think  that 
the  meaning  here  is  true,  but  it  is  more  in  ac- 
cordance with  the  usual  meaning  of  the  word 
to  regard  it  as  clear.  B.  Find,  better,  have 
attained.  Right  must  be  used  subjectively, 
they  are  recognized  as  right  by  those  who  have 
already  attained  knowledge.  This  teaches  that 
those  who  are  wise  will  recognize  the  truth  of 
wisdom's  words  by  the  insight  that  is  theirs. 
This  makes  the  parallelism  in  ver.  9  not  entirely 
exact,  but  sufficiently  so ;  the  thought  of  a  is 
that  they  are  easily  understood,  of  b  that  they 
are  recognized  as  true,  by  the  wise  men.  10, 
11.  See  notes  on  3  :  14,  15,  where  the  thought 
and  phraseology  are  similar,  and  see  also  20  :  15. 
The  parallelism  and  the  general  thought  both 
show  that  in  10a  we  have  the  idiom  of  exag- 
gerated contrast,  it  being  a  forcible  way  of  ex- 
pressing comparison.  The  meaning  is  :  Receive 
my  instruction  rather  than  silver,  but  it  is  a  more 
forcible  expression,    Ver,  11  is  nearly  identical 


with  3  :  15 ;  b  should  be  rendered  almost  like 
3  :  15b :  A  nd  all  costly  things  are  not  equal  in 
return  for  her. 

Via..  Many  think  the  language  too  violent, 
and  seek  to  correct  the  text.  But  the  language, 
although  striking,  is  not  unnatural.  Prudence, 
A.  R.  v.,  is  better  than  subtilty,  R.  V.,  bet- 
ter yet  is  shrewdness.  The  meaning  is  that 
shrewdness  is  the  means  of  the  practical  ex- 
pression of  wisdom,  as  the  body  is  the  means 
of  expression  for  the  soul  that  inhabits  it.  B, 
find  out  means  come  into  possession  of.  13. 
Some  think  that  this  verse  has  been  trans- 
ferred from  some  other  passage,  or  is  a  later 
addition,  but  without  sufficient  reason.  It  does, 
to  be  sure,  somewhat  interrupt  the  connection, 
but  that  is  quite  common  in  Proverbs.  In  itself 
it  gives  a  good  meaning.  It  assumes  the  close 
connection  between  wisdom  and  the  fear  of  Jeho- 
vah, which  has  appeared  in  1  :  29  and  2  :  5,  and 
especially  in  2  : 5-8  in  connection  with  ver.  9-11. 
A  familiar  truth  is  stated  in  the  first  clause,  and 
the  statement  there  made  concerning  the  fear  of 
Jehovah  wisdom  then  proceeds  to  assert  of  her- 
self. The  meaning  of  evil  in  the  first  clause  is 
explained  by  the  specifications  following  in  the 
second  clause,  pride,  arrogancy,  etc.  14.  I 
am  understanding.  Understanding  and  wis- 
dom are  synonymous,  to  be  sure,  but  in  this  per- 
sonification of  wisdom  the  synonymous  quali- 
ties are  spoken  of  in  ver.  12  and  14  as  belonging 
to  wisdom.  Hence  it  is  better  to  render,  as  the 
Hebrew  allows:  To  me  (belong)  counsel  and 
sound  knowledge;  to  me  (belong)  understand- 
ing (and)  might.  The  statements  in  Isa.  11  :  2 
are  similar ;  while  Job  12  :  13,  16  speaks  in  a 
similar  way  of  God.  15.  Decree  justice 
means  decide  justly.  On  ver.  15-18  see  Isa. 
11:2.     IG.  Judges,  0'a£SW,sh6phHim.    This 


44 


PROVERBS 


[Ch.  VIII. 


17  I  love  them  that  love  me  ;  and  those  that  seek 
me  early  shall  tind  me. 

18  Riches  aud  houour  are  with  me  ;  yea,  durable 
riches  and  righteousness. 

19  My  fruit  is  better  than  gold,  yea,  than  fine 
gold  ;  and  my  revenue  than  choice  silver. 

20  I  lead  in  the  way  of  righteousness,  in  the 
midst  of  the  paths  of  judgment : 

21  That  I  may  cause  those  that  love  me  to  in- 
herit substance  ;  and  I  will  fill  their  treasures. 

22  The  Lord  possessed  me  in  the  beginning  of  his 
way,  before  his  works  of  old. 

23  I  was  set  up  from  everlasting,  from  the  begin- 
ning, or  ever  the  earth  was. 

24  When  there  were  no  depths,  I  was  brought 
forth;  when  there  were  no  fountains  abounding 
with  water. 

2.T  Before  the  mountains  were  settled,  before  the 
hills  was  I  brought  forth  : 

26  While  as  yet  he  had  not  made  the  earth,  nor 
the  fields,  nor  the  highest  part  of  the  dust  of  the 
world. 

27  When  he  prepared  the  heavens,  I  was  there : 
when  he  set  a  compass  upon  the  face  of  the  depth  : 

28  When  he  established  the  clouds  above  :  when 
he  strengthened  the  fountains  of  the  deep : 

29  When  he  gave  to  the  sea  his  decree,  that  the 
waters  should  not  pass  his  commandment:  when 
he  appointed  the  foundations  of  the  earth  : 

30  Then  I  was  by  him,  as  one  brought  up  with 
him:  and  I  was  daily  his  delight,  rejoicing  always 
before  him ; 

31  Rejoicing  in  the  habitable  part  of  his  earth  ; 
and  my  delights  ivere  with  the  .sons  of  men. 

32  Now  therefore  hearken  unto  me,  O  ye  children  : 
for  blessed  are  they  that  keep  my  ways. 

33  Hear  instruction,  and  be  wise,  and  refuse  it 
not. 


17  I  love  them  that  love  me  ; 

And  those  that  seek  me  diligently  shall  find  me. 

18  Riches  and  honour  are  with  me  ; 

Yea,  durable  riches  and  righteousness. 

19  My  fruit  is  better  than  gold,  yea,  than  fine  gold  ; 
Aud  my  revenue  than  choice  silver. 

20  I  walk"in  the  way  of  righteousness. 

In  the  midst  of  the  paths  of  judgement : 

21  That  I  may  cause  those  that  love  me  to  inherit 

substance, 
A  iid  that  I  may  fill  their  treasuries. 

22  The  Lord  possessed  me  in  the  beginning  of  his 

way, 
Before  his  works  of  old. 

23  I  was  set  up  from  everlasting,  from  the  beginning. 
Or  ever  the  earth  was. 

24  When  there  were  no  depths,  I  was  brought  forth  ; 
When  there  were  no  fountains  abounding  with 

water. 

25  Before  the  mountains  were  settled. 
Before  the  hills  was  I  brought  forth  : 

26  While  as  yet  he  had  not  made  the  earth,  uor  the 

fleld.s. 
Nor  the  beginning  of  the  dust  of  the  world. 

27  When  he  established  the  heavens,  I  was  there  : 
When  he  set  a  circle  upon  the  face  of  the  deep : 

28  When  he  made  firm  the  skies  above : 

When  the  fountains  of  the  deep  became  strong  : 

29  When  he  gave  to  the  sea  its  bound, 

Thnt  the  waters  should  not  transgress  his  com- 
mandment : 

When  he  marked  out  the  foundations  of  the 
earth : 

30  Then  I  was  by  him,  as  a  master  workman  : 
And  I  was  da'ily  his  delight. 

Rejoicing  always  before  him  ; 

31  Rejoicing  in  his  habitable  earth  ; 

And  my  delight  was  with  the  sons  of  men. 

32  Now  therefore,  my  sons,  hearken  unto  me : 
For  blessed  are  they  that  keep  my  ways. 

33  Hear  instruction,  and  be  wise. 
And  refuse  it  not. 


means  rulers,  those  who  in  a  broad  way  admin- 
ister justice,  as  in  Amos  2:3;  Micah  5:1;  Ps. 
2  :  10.  This  clause  sums  up  the  preceding,  mean- 
ing, in  short,  all  the  rulers  of  the  earth.  It  is  to 
be  noted  that  the  opinion  expressed  of  rulers  in 
ver.  15,  16  is  wholly  favorable.  17b,  render : 
And  those  that  seek  me  find  me,  a  general  truth, 
in  harmony  with  a.  18a  is  similar  to  3  :  16b 
and  22  :  4.  Righteousness.  It  is  implied 
that  this  is  accompanied  by  its  natural  result, 
viz,  prosperity,  as  stated  more  fully  in  ver.  20, 
21.  For  this  idea  see  especially  Ps.  24  :  5.  19. 
Quite  similar  to  3  :  14, 15  and  8:11,  although  the 
thought  here  is  slightly  different.  In  those  pas- 
sages the  comparison  is  with  wisdom  herself, 
here  with  what  wisdom  brings.  21.  Inherit, 
render,  possess. 

Some  suppose  that  in  ver.  22-31  there  is  the 
teaching  that  wisdom  is  actually  a  person.  But 
this  is  highly  improbable  and  unnecessary; 
personification  meets  all  the  requirements  of 
the  description.  The  personification  of  wisdom 
here  is  similar  to  that  found  in  all  the  rest  of 
the  chapter,  in  9  : 1-12,  and  in  1 :  20-33.  In  this 
passage  personified  wisdom  is  described  as  the 
first  created  object,  and  as  being  present  and 
assisting  at  the  creation  of  the  world,  and  also 


as  rejoicing  in  the  creation.  This  teaches  sim- 
ply that  the  creation  was  an  impressive  display 
of  Jehovah's  wisdom,  which  is  the  same  thought 
as  in  3  :  19  f.  22.  Pender :  Jehovah  formed  me 
as  the  beginning  of  his  way,  the  first  of  his 
ivorks  of  old.  Way  means  creative  activity. 
(See  Job  26:14.)  23.  Pieudcr :  I loas  established  in 
ancient  time,  in  the  beginning,  at  the  first  times 
of  the  earth.  Ver.  23-26  declare  that  wisdom  is 
the  first  created  object,  created  in  times  indef- 
initely remote.  25.  Settled,  better,  sunk. 
26.  Dust,  more  literally,  clods.  27.  Circle 
refers  to  the  horizon.  28.  Skies,  literally, 
clouds.  B  refers  probably  to  the  fountains  on 
the  earth.  29.  See  Job  38  :  8-11 ;  Jer.  5  :  22 ; 
Ps.  104  :  9.  Marked  out,  better,  laid.  A 
refers  to  the  boundary  between  sea  and  land. 
30,  31.  Master  workman.  This  meaning 
is  not  certain  here,  but  is  probable.  His  de- 
light, render:  Fall  of  delight.  Rejoicing 
(twice)  is  not  the  literal  meaning,  it  is  too 
serious  a  word.  3faking  merry,  as  the  phrase  is 
used  in  the  Bible,  is  perhaps  the  best  rendering ; 
the  Hebrew  word,  pT\p,  sflheq,  is  so  translated 
in  Jer.  15  :  17.  The  same  verb  is  used  in  Prov. 
10  :  23.  It  is  a  word  expressing  exuberant,  light- 
hearted  joy.    The  thought  which  many  have 


Ch.  IX.] 


PROVERBS 


45 


34  Blessed  is  the  man  that  heareth  me,  watching 
daily  at  my  gates,  waiting  at  tlie  posts  of  my  doors. 

35  For  whoso  findeth  me  findeth  life,  and  shall 
obtain  favour  of  the  Lord. 

36  But  he  that  siuneth  against  me  wrongeth  his 
own  soul :  all  they  that  hate  me  love  death. 


34  Blessed  is  the  man  that  heareth  me. 
Watching  daily  at  my  gates. 
Waiting  at  the  posts  of  my  doors. 

35  For  whoso  findeth  me  findeth  life. 
And  shall  obtain  favour  of  the  Lord. 

36  But  he  that  sinueth  against  me  wrongeth  his 

own  soul : 
All  they  that  hate  me  love  death. 


CHATTER    IX 


1  WISDOM  hath    builded  her  house,  she  hath    , 
liewn  out  her  seven  pillars  : 

2  She  hath  killed  her  beasts  ;  she  hath  mingled 
her  wine  ;  she  hath  also  furnished  her  table. 

3  She  hath  sent  forth  her  maidens :  she  crieth 
upon  the  highest  places  of  the  city, 

4  Whoso  is  simple,  let  him  turn  in  hither  :  as  for 
him  that  wanteth  understanding,  she  saith  to  him, 

5  Come,  eat  of  my  bread,  and  drink  of  the  wine 
ivhich  I  have  mingled. 

6  Forsake  the  foolish,  and  live ;  and  go  in  the 
way  of  understanding. 

7  He  that  reproveth  a  scorner  getteth  to  himself 
shame  :  and  he  that  rebuketh  a  wicked  man  getteth 
himself  a  blot. 

8  Reprove  not  a  scorner,  lest  he  hate  thee :  re- 
buke a  wise  man,  and  he  will  love  thee. 

9  Give  instruction  to  a  wise  man,  and  he  will  be 
yet  wiser :  teach  a  just  man,  and  he  will  increase  in 
learning. 


1  WISDOM  hath  builded  her  hou.se. 
She  hath  hewn  out  her  seven  pillars  : 

2  She  hath  killed  her  beasts;  she  hath  mingled 

her  wine  ; 
She  hath  also  furnished  her  table. 

3  She  hath  sent  forth  her  maidens,  she  crieth 
Upon  the  highe.st  places  of  the  city, 

4  Whoso  is  simple,  let  him  turn  in  hither : 

As  for  him  that  is  void  of  understanding,  she 
saith  to  him, 

5  Come,  eat  ye  of  my  bread. 

And  drink  of  the  wine  which  I  have  mingled. 

6  Leave  off,  ye  .simple  ones,  and  live ; 
And  walk  in  the  way  of  understanding. 

7  He  that  correcteth  a  scorner  getteth  to  himself 

shame  : 
And  he  that  reproveth  a  wicked  man  getteth  him- 
self a  blot. 

8  Reprove  not  a  scorner,  lest  he  hate  thee : 
Reprove  a  wise  man,  and  he  will  love  thee. 

9  Give  instruction  to  a  wise  man,  and  he  will  be 

yet  wiser : 
Teach  a  righteous  man,  and  he  will  increase  in 
learning. 


found  here,  that  creation  was  so  ea^  for  wisdom 
that  it  was  like  play,  i.s  quite  foreign  to  the  usual 
meaning  of  the  word.  34.  In  b  and  c  the  refer- 
ence is  to  those  waiting  at  the  palace  of  a  king  or 
great  man  to  see  him,  as  in  14 :  19.  35.  Find- 
eth life,  and  shall  obtain  favor.  Render  : 
Has  found  life,  and  has  obtained  favor.  The 
meaning  is  not  so  much  that  the  po.ssession  of 
wisdom  gives  the  assurance  that  one  will  obtain 
life  and  the  favor  of  Jehovah,  as  it  is  that  they 
are  necessarily  involved  in  the  very  possession 
of  wisdom  itself.  The  thought  is  substantially 
the  same  as  that  of  the  R.  V.,  but  stronger.  36a. 
Render:  But  he  that  misses  me  wrongs  himself. 
"Misses"  is  in  contrast  with  "findeth"  in  ver.  35. 
This  is  the  original  meaning  of  the  worcl,X£pn, 
hcita,  from  which  the  much  more  common  mean- 
ing to  sin  is  derived.  Here  this  meaning  is  in- 
dicated not  only  by  the  connection  with  ver.  35, 
but  also  by  the  meaning ;  one  can  hardly  be  said 
to  sin  against  wisdom.  The  form  of  expression 
in  the  Hebrew  would  also  be  unusual  if  that 
were  the  meaning. 

Chap.  9.     1.  Her  seven  pillars.     The 

pillars  referred  to  were  probably  those  used  in 
supporting  an  upper  gallery  in  a  house  around 
a  central  court.  There  is  no  reason  to  think 
that  seven  is  used  as  having  any  sacred  or  mys- 
tical significance ;  it  is  more  likely  that  it  was 
simply  a  common  number  for  such  pillars.     2. 


Meat  was  a  luxury,  not  a  common  article  of  diet 
with  the  masses  of  the  people.  It  is  thus  empha- 
sized as  a  prominent  element  in  a  feast.  Fur- 
nished, better,  made  ready.  3.  This  verse 
seems  to  present  an  inconsistency  in  the  sending 
forth  of  the  maidens,  i.  e.,  servants  with  the  in- 
vitation, and  also  in  speaking  of  wisdom  herself 
as  crying.  Inasmuch  as  what  is  said  of  wisdom 
is  not  that  she  goes  forth,  but  only  that  she  cries, 
it  is  probable,  in  harmony  with  the  usual  custom 
concerning  feasts,  that  she  is  not  to  be  thought 
of  as  going  out  herself,  but  the  crying  is  through 
theagencyof  the  maidens  of  a.  4.  Void  of  un- 
derstanding. The  Hebrew  phrase,  ^Vlpn, 
h"sar  lebh,  elsewhere  has  regularly  an  unfav- 
orable meaning ;  here  the  parallelism  and  con- 
nection of  thought  show  that  it  has  not.  5. 
B read,  better, /oorf.  Mingled.  The  mingling 
according  to  the  common  custom  was  with 
spices  in  preparation  for  drinking.  6.  This 
verse  in  its  literal  language  shows  plainly  the 
meaning  of  the  figurative  language  preceding, 
especially  ver.  5.  Leave  off.  The  object 
naturally  implied  is  simplicity.  7.  Shame. 
This  is  the  common  meaning  of  the  word,  but 
here  the  connection  demands  something  more 
specific,  so  that  the  rendering  of  the  A.  R.  V., 
reviling,  is  better.  Getteth  himself  a  blot. 
Render,  it  is  a  blot  to  him.  9.  The  parallel- 
ism of  wise  man  and  righteous  man  is 
very  instructive,  indicating  that  in  the  usage  of 


46 


PROVERBS 


[Ch.  X. 


10  The  fear  of  the  Lord  is  the  beginning  of  wis- 
dom ;  and  the  knowledge  of  the  Holy  is  under- 
standing. 

11  For  by  me  thy  days  shall  be  multiplied,  and 
the  years  of  thy  life  shall  be  increased. 

12  If  thou  be  wise,  thou  shalt  be  wise  for  thyself : 
but  if  thou  scornest,  thou  alone  shalt  bear  it. 

IS  A  foolish  woman  is  clamorous ;  she  is  simple, 
and  knoweth  nothing. 

14  For  she  sitteth  at  the  door  of  her  house,  on  a 
seat  in  the  high  places  of  the  city, 

15  To  call  passengers  who  go  right  on  their  ways  : 

16  Whoso  is  simple,  let  him  turn  in  hither:  and 
as  for  him  that  wanteth  understanding,  she  saith  to 
him, 

17  Stolen  waters  are  sweet,  and  bread  eaten  in 
secret  is  pleasant. 

18  But  he  knoweth  not  that  the  dead  are  there ; 
and  that  her  guests  are  in  the  depths  of  hell. 


10  The  fear  of  the  Lord  is  the  beginning  of  wis- 

dom : 
And  the  knowledge  of  the  Holy  One  is  under- 
standing. 

11  For  by  me  thy  days  shall  be  multiplied. 
And  the  years  of  thy  life  shall  be  increased. 

12  If  thou  art  wise,  thou  art  wise  for  thyself  : 
And  if  thou  scornest,  thou  alone  shalt  bear  it. 

13  The  foolish  woman  is  clamorous  ; 
She  is  simple,  and  knoweth  nothing. 

14  And  she  sitteth  at  the  door  of  her  house, 
On  a  seat  in  the  high  places  of  the  city, 

15  To  call  to  them  that  pass  by. 
Who  go  right  on  their  ways, 

16  Whoso  is  simple,  let  him  turn  in  hither : 

And  as  for  him  that  is  void  of  understanding, 
she  saith  to  him, 

17  Stolen  waters  are  sweet. 

And  bread  eaten  in  secret  is  pleasant. 

18  But  he  knoweth  not  that  the  dead  are  there  ; 
That  her  guests  are  in  the  depths  of  Sheol. 


CHAPTER    X. 


1  THE  Proverbs  of  Solomon.  A  wise  sou  maketh 
a  glad  father :  but  a  foolish  son  is  the  heaviness  of 
his  mother. 

2  Treasures  of  wickedness  profit  nothing :  but 
righteousness  delivereth  from  death. 


1  THE  proverbs  of  Solomon. 

A  wise  son  maketh  a  glad  father : 

But  a  foolish  son  is  the  heaviness  of  his  mother. 

2  Treasures  of  wickedness  profit  nothing  : 
But  righteousness  delivereth  from  death. 


the  writer  the  thought  of  the  two  was  very 
similar,  i.  e.,  that  a  wise  man  was  a  religious 
man,  which  is  indicated  by  other  passages  as 
well.  10.  The  verse  is  very  similar  to  1  :  7a. 
The  mention  of  "  wise  man  "  in  ver.  9  naturally 
suggests  a  statement  of  the  fundamental  neces- 
sity in  wisdom.  Holy  One.  The  phrase  is 
used  of  God  also  in  30  :  3.  In  general  ver.  7-10 
teach  that  admonition  and  instruction  are  of 
profit  to  those  inclined  to  be  wise,  not  to  those 
hardened  in  sin.  See  further  on  the  thought  the 
note  at  the  beginning  of  chap.  8.  Ver.  11, 12 
are  connected  closely  with  ver.  6.  11.  See  note 
on  3  :  2.  12b.  It  should  be  omitted.  The  im- 
plied object  is  the  punishment  naturally  asso- 
ciated with  evil-doing. 

13-18.  In  these  verses  folly  is  personified 
as  a  woman,  and,  in  fact,  a  harlot.  The  rep- 
resentation here  is  founded  upon  chap.  5  and 
7,  but  with  a  diiference.  In  those  chapters 
there  is  no  personification,  but  the  harlot  is 
chosen  as  one  common  example  of  folly.  Here 
folly  is  personified  as  a  harlot,  a  representa- 
tion which  corresponds  to  and  is  in  contrast 
with  tlie  personification  of  wisdom  in  ver.  1-6 
and  11,  12.  It  is  probable  that  the  personi- 
fication of  folly  was  suggested  by  the  personifi- 
cation of  wisdom.  13.  Clamorous,  better, 
boisterous,  as  in  7  :  11.  The  foolish  woman, 
render  folly,  on  account  of  the  connection  of 
thought,  especially  the  relation  to  ver.  1.  14b. 
There  is  no  reason  for  regarding  this  as  de- 
iScribing  a  different  place  from  a,  it  may  be 
taken,  therefore,  simply  as  an  indication  that 
her  house  is  to  be  regarded  as  in  a  high  part  of 


the  city.  15  b  indicates  that  there  is  no  in- 
tention of  turning  aside  unto  her.  16.  Sub- 
stantially identical  with  ver.  4.  17a  is  evi- 
dently an  allusion  to  5  :  15 ;  this  is  put  in  oppo- 
sition to  the  teaching  there  given.  18.  The 
verse  is  similar  to  7  :  27  but  more  forcible.  See 
note  there,  (see  also  2 :  is ;  5 : 5. )  The  certainty  that 
death  will  come  prematurely  upon  her  guests  is 
such  that,  to  express  the  thought  in  the  strongest 
possible  way,  they  are  spoken  of  as  already  dead. 

Chap.  10.  In  chap.  10  to  29  there  is  no  con- 
nected progress  of  thought,  so  that  no  analysis 
can  be  given.  In  these  chapters  each  verse  or 
small  group  of  ver.ses  is  independent  of  those 
about  it.  In  22 :  17  to  29  there  are  sometimes 
groups  which  include  several  verses.  In  10  : 1  to 
22 :  16,  however,  there  are  no  such  groups ;  each 
verse  is  separate  and  independent,  and  each  con- 
sists of  only  two  lines  or  members,  the  only  ap- 
parent exception  being  19 :  7,  on  which  passage 
see  note.  In  this  section,  in  many  cases,  several 
verses  express  similar  thoughts,  but  there  is  no 
logical  order  of  arrangement.  On  this  main 
division  of  the  book,  see  further  in  the  Introduc- 
tion. According  to  Ewald  there  are  the  follow- 
ing divisions  of  thought :  chap.  10  :  1  to  12  :  28 ; 
13  :  1  to  15  :  19 ;  15  :  20  to  17  :  24  ;  17  :  25  to  19  : 
19  ;  19  :  20  to  22  :  16,  but  there  are  only  super- 
ficial indications  of  such  a  division. 

la  is  identical  with  15  :  20a ;  b  is  similar  to 
15  :  20b ;  29  :  3a  is  similar  to  a.  Maketh  a 
glad  father,  it  is  more  literal  to  render,  makes 
glad  (his)  father.  Heaviness,  better,  grief. 
2b  is  identical  with  11  :  4b;   a  is  similar  to 


Ch.  X.] 


PROVERBS 


47 


3  The  Lord  will  not  suffer  the  soul  of  the  right- 
eous to  famish  :  but  he  casteth  away  the  substance 
of  the  wiclied. 

4  He  becometh  poor  that  dealeth  with  a  slack 
hand  :  but  the  hand  of  the  diligent  maketh  rich. 

5  He  that  gathereth  in  summer  is  a  wise  son  :  bxd 
he  that  sleepeth  in  harvest  is  a  son  that  causeth 


6  Blessings  are  upon  the  head  of  the  just :  but 
violence  covereth  the  mouth  of  the  wicked. 

7  The  memory  of  the  just  is  blessed :  but  the 
name  of  the  wicked  shall  rot. 

8  The  wise  in  heart  will  receive  commandments : 
but  a  prating  fool  shall  fall. 

9  He  that  walketh  uprightly  walketh  surely : 
but  he  that  perverteth  his  ways  shall  be  known. 

10  He  that  wiuketh  with  the  eye  causeth  sorrow : 
but  a  prating  fool  shall  fall. 

11  The  mouth  of  a  righteous  man  is  a  well  of  life : 
but  violence  covereth  the  mouth  of  the  wicked. 

12  Hatred  stirreth  up  strifes  :  but  love  covereth 
all  sins. 

13  In  the  lips  of  him  that  hath  understanding 
wisdom  is  found  :  but  a  rod  is  for  the  back  of  him 
that  is  void  of  understanding. 

14  Wise  men  lay  up  knowledge :  but  the  mouth 
of  the  foolish  is  near  destruction. 

15  The  rich  man's  wealth  is  his  strong  city :  the 
destruction  of  the  poor  is  their  poverty. 


3  The  Lord  will  not  suffer  the  soul  of  the  right- 

eous to  famish  : 
But  he  thrusteth  away  the  desire  of  the  wicked. 

4  He  becometh  poor  that  dealeth  with  a  slack 

hand : 
But  the  hand  of  the  diligent  maketh  rich. 

5  He  that  gathereth  in  summer  is  a  wise  son  : 
But  he  that  sleepeth  in  harvest  is  a  sou  that 

causeth  shame. 

6  Blessings  are  upon  the  head  oi  the  righteous : 
But  violence  covereth  the  mouth  of  the  wicked. 

7  The  memory  of  the  just  is  blessed  : 
But  the  name  of  the  wicked  shall  rot. 

8  The  wise  in  heart  will  receive  commandments : 
But  a  prating  fool  shall  fall. 

9  He  that  walketh  uprightly  walketh  surely  : 
But  he  that  perverteth  his  ways  shall  be  known. 

10  He  that  winketh  with  the  eye  causeth  sorrow : 
But  a  prating  fool  shall  fall. 

11  The  mouth  of  the  righteous  is  a  fountain  of 

life: 
But  violence  covereth  the  mouth  of  the  wicked. 

12  Hatred  stirreth  up  strifes  : 

But  love  covereth  all  transgressions. 

13  In  the  lips  of  him  that  hath  discernment  wisdom 

is  found : 
But  a  rod  is  for  the  back  of  him  that  is  void  of 
understanding. 

14  Wise  men  lay  up  knowledge  : 

But  the  mouth  of  the  foolish  is  a  present  de- 
struction. 

15  The  rich  man's  wealth  is  his  strong  city  : 
The  destruction  of  the  poor  is  their  poverty  : 


11  :  4a.  (See  ai3o  11 :  19 ;  12 :  28.)  Treasures  -of 
wickedness,  wealth  gained  by  wickedness. 
Profit  nothing,  to  the  man  himself.  B,  as 
elsewhere,  premature  death  is  a  punishment  for 
sin  ;  delivereth  from  death  means,  delivers 
from  this  premature  death.  3.  Similar  to  13  : 
25.  Soul  is  here  the  seat  of  desire,  as  indicated 
by  frequent  usage  elsewhere  and  by  the  parallel- 
ism. B.  Thrusteth  away,  i.  e.,  disappoints. 
Desire,  render  literally,  ey/ZcZesu-e.  4.  Some- 
what similar  to  12  :  24.  Render :  A  slack  hand 
makes  poverty,  biU  the  hand  of  the  diligent  makes 
riches.  This  involves  no  change  in  the  con- 
sonantal text,  but  a  change  of  one  vowel,  read- 
ing ti'X"),  ri'sh,  for  K'N"^,  rash,  and  is  favored 
by  the  fact  that  it  follows  G.,  S.,  and  T.  The 
idea  may  be  freely  expressed,  the  slothful  make 
poverty,  the  diligent  make  wealth.  Hand 
in  both  clauses  is  by  metonymy  for  person.  5. 
See  6  :  8.  Render  with  R.  V.  ^larg.,  a  son 
that  does  wisely,  and  a  son  that  does  shamefully. 
6.  Blessings.  It  is  not  necessary  to  restrict 
this  to  blessings  which  come  directly  from  God, 
as  the  form  of  statement  is  general.  It  is  better 
to  regard  the  term  as  including  blessings  both 
from  man  and  God.  Upon,  better,  for.  B. 
Render  as  R.  V.  Marg.,  But  the  mouth  of  the 
wicked  covereth  violence.  It  is  identical  with  ver. 
lib.  The  translation  given  affords  a  better 
meaning  than  that  of  the  R.  V.,  and  is  also 
favored  by  the  parallelism  in  ver.  11.  By  this 
it  is  meant  that  there  is  violence  in  the  heart  of 
the  wicked,  but  he  strives  to  conceal  it  in  his 


language.  7a.  The  meaning  is,  men  invoke 
blessings  on  the  righteous.  B.  Shall  rot,  i.  e., 
shall  perish,  be  forgotten.  8a.  (See  2  :  i :  7:2.) 
Will  receive  commandments,  will  be  open 
to  instruction.  B  is  identical  with  ver.  10b. 
9a.  (See  2:7b.)  SurcIy,  better,  securely.  B. 
Shall  be  known,  i.  e.,  shall  be  unable  to  con- 
ceal his  evil  deeds,  and  of  course  the  punish- 
ment will  follow.  10a  is  similar  to  6  :  13b;  b, 
identical  with  8b.  11a  is  similar  to  13  :  14.  (see 
also  18  : 4.)  B  is  identical  with  6b ;  see  rendering 
there.  Here  the  parallelism  is  antithetic,  the 
mouth  of  the  wicked  is  only  a  cloak  for  that 
which  injures  men.  12b  is  similar  to  17  :  9a. 
Transgressions,  not  one's  own  but  those  of 
others,  love  forgives  and  forgets.  13b  is  similar 
to  26  :  3b ;  19  :  29b.  The  antithesis  of  the  two 
clauses  is  implied,  not  directly  stated.  The  im- 
plied conclusion  of  a  is :  therefore  no  punish- 
ment is  needed ;  while  the  implied  reason  for  b 
is:  because  he  talks  and  acts  foolishly.  14b 
is  similar  to  13  :  3b;  18  :  7.  A.  Lay  up  means 
store  up,  keep  as  treasure  for  one's  own  profit, 
and  do  not  waste  it  by  excessive  talkativeness. 
In  b  by  contrast  the  meaning  is  that  the  incon- 
siderate talking  of  fools  makes  them  always  a 
source  of  danger.  A  present,  render,  immi- 
nent. 15a  is  identical  with  18  :  11a,  the  thought 
there  being  given  a  different  application.  B, 
render.  Their  poverty  is  the  destruction  of  the 
poor;  which  means,  a  little  more  freely  ex- 
pressed, the  poverty  of  the  poor  is  their  destruc- 
tion.   The  verse  points  out  a  noteworthy  fact  as 


48 


PROVERBS 


[Ch.  X. 


16  The  labour  of  the  righteous  ttndeth  to  life : 
the  fruit  of  the  wicked  to  siii. 

17  He  is  in  the  way  of  life  that  keepeth  instruc- 
tion :  but  he  that  refuseth  reproof  erreth. 

18  He  that  hideth  hatred  with  lying  lips,  and  he 
that  uttereth  a  slander,  is  a  fool. 

19  In  the  multitude  of  words  there  wanteth  not 
sin  :  but  he  that  refraineth  his  lips  is  wise. 

20  The  tongue  of  the  just  is  as  choice  silver:  the 
heart  of  the  wicked  is  little  worth. 

21  The  lips  of  the  righteous  feed  many :  but  fools 
die  for  want  of  wisdom. 

22  The  blessing  of  the  Lord,  it  maketh  rich,  and 
he  addeth  no  sorrow  with  it. 

23  It  is  as  sport  to  a  fool  to  do  mischief :  but  a 
man  of  understanding  hath  wisdom. 

24  The  fear  of  the  wicked,  it  shall  come  upon 
him:  but  the  desire  of  the  righteous  shall  be 
granted. 

25  As  the  whirlwind  passeth,  so  is  the  wicked  no 
more :  but  the  righteous  is  an  everlasting  founda- 
tion. 

26  As  vinegar  to  the  teeth,  and  as  smoke  to  the 
eyes,  so  is  the  sluggard  to  them  that  send  him. 

27  The  fear  of  the  Lord  prolongeth  days :  but 
the  years  of  the  wicked  shall  be  shortened. 

28  The  hope  of  the  righteous  shall  be  gladness : 
but  the  expectation  of  the  wicked  shall  perish. 

29  The  way  of  the  Lord  is  strength  to  the  up- 
right :  but  destruction  shall  be  to  the  workers  of  in- 
iquity. 


16  The  labour  of  the  righteous  terideth  to  life  ; 
The  increase  of  the  wicked  to  sin. 

17  He  is  in  the  way  of  life  that  heedetli  correction  : 
But  he  that  forsaketh  reproof  erreth. 

18  He  that  hideth  hatred  is  of  lying  lips  ; 
And  he  that  uttereth  a  slander  is  a  fool. 

19  In  the  multitude  of  words  there  wanteth  not 

transgression  : 
But  he  that  refraineth  his  lips  doeth  wisely. 

20  The  tongue  of  the  righteous  is  as  choice  silver  : 
The  heart  of  the  wicked  is  little  worth. 

21  The  lips  of  the  righteous  feed  many  : 

But  the  foolish  die  for  lack  of  understanding. 

22  The  blessing  of  the  Lord,  it  maketh  rich, 
And  he  addeth  no  sorrow  therewith. 

23  It  is  as  sport  to  a  fool  to  do  wickedness : 
And  so  is  wisdom  to  a  man  of  understanding. 

24  The  fear  of   the  wicked,   it  shall   come  upon 

him: 
And  the  desire  of  the  righteous  shall  be  granted. 

25  When  the  whirlwind  passeth,  the  wicked  is  no 

more: 
But  the  righteous  is  an  everlasting  foundation. 

26  As  vinegar  to  the  teeth,  and  as  smoke  to  the  eyes, 
So  is  the  sluggard  to  them  that  send  him. 

27  The  fear  of  the  Lord  prolongeth  days  : 

But  the  years  of  the  wicked  shall  be  shortened. 

28  The  hope  of  the  righteous  shall  be  gladness  : 
But  the  expectation  of  the  wicked  shall  perish. 

29  The  way  of  the  Lord  is  a  strong  hold  to  the  up- 

right ; 
But  it  is  a  destruction  to  the  workers  of  iniquity. 


matters  go  in  this  life,  viz,  the  value  of  money. 
16a  is  similar  to  11 :  19a.  Labour,  render,  ac- 
quisition.  'R,  ^in,  render, punishment.  Itisthc 
word  commonly  meaning  sin,  HX^n,  h&ttath, 
but  here  it  means  punishment  as  the  result  of  sin, 
a  meaning  favored  by  the  parallelism,  and  found 
also  in  Zech.  14  :  19;  Num.  32  :  23.  17.  The 
natural  and  probably  correct  rendering  is  :  He 
who  heeds  instruction  is  a  way  to  life ;  but  he  who 
neglects  reproof  leads  astray.  The  thought  in 
both  clauses  is  the  effect  of  one's  life  upon  others. 
The  thought  in  a  is  similar  to  that  of  ver.  11a. 
18a.  The  natural  rendering  is :  Lying  lips  con- 
ceal hatred.  The  thought  is  similar  to  that  of 
ver.  6b  and  lib.  19.  The  thought  is  similar  to 
that  of  13  :  3 ;  15  :  28 ;  17  :  27a.  Refraineth, 
better,  restrains.  20.  Heart,  better,  mind. 
This  verse  goes  on  the  supposition  that  the 
tongue  expresses  what  the  mind  thinks.  21. 
Feed,  better,  guide.  The  Hebrew  word  means 
to  tend,  as  a  shepherd  his  flock,  which  includes 
both  feeding  and  guidance.  In  this  connection 
it  is  the  latter  thought  that  is  suggested.  Note 
the  contrast:  Righteous — foolish.  22.  An- 
other rendering  proposed  for  b  is:  And  toil 
with  it  (the  blessing)  adds  nothing,  similar  to 
E.  V.  Marg.  Either  is  possible  from  the  He- 
brew, but  that  of  R.  V.  is  to  be  preferred. 
The  difficulty  with  the  other  rendering  is  not 
that  it  is  contradictory  to  the  thought  of  Prov- 
erbs, but  rather  that  it  is  not  in  accordance  with 
the  usual  emphasis  ;  in  the  case  of  a  good  man, 
here  considered,  the  thought  usually  emphasized 
is  not  that  of  opposition  between  human  and 


divine  activity,  but  rather  their  unity,  the 
human  being  subordinate  to  the  divine.  23. 
Sport,  a  noun  from  the  word  rendered  rejoic- 
ing in  8  :  30;  for  meaning  see  note  there.  A 
indicates  by  as  sport  the  joy  of  a  fool  in 
wickedness.  The  thought  of  the  ease  with 
which  a  fool  does  wickedness,  which  many  have 
found  here,  is  not  naturally  suggested  by  the 
Hebrew  word  rendered  sport.  B  means,  as  the 
rendering  of  the  R.  V.  indicates,  that  in  the 
same  way  the  man  of  understanding  has  joy  in 
wisdom.  24.  The  fear  of  the  wicked  is  the 
thing  which  the  wicked  fears.  25b.  In  accord- 
ance with  the  parallelism,  which  is  antithetic, 
this  is  to  be  regarded  as  meaning  a  foundation 
not  for  others  but  for  himself;  he  is  firmly  estab- 
lished forever.  The  thought  is  thus  similar  to 
that  of  ver.  30a  ;  12  :  7,  although  the  phraseology 
is  different.  26.  The  prominent  effects  of  vine- 
gar to  the  teeth  and  smoke  to  the  eyes  would 
naturally  be  irritation.  This,  then,  is  to  be  re- 
garded as  the  point  of  comparison,  the  sluggard 
produces  irritation  in  one  who  uses  him  as  a 
messenger.  To  them  that  send  him,  it  is 
more  in  accordance  with  Hebrevv  idiom  to  render, 
to  him  who  sends  him.  27.  (Sc2  note  on  3  :  s.) 
28a.  The  parallelism  indicates  that  the  thought 
is  not  that  the  hope  of  the  righteous  is  a  hope 
for  pleasant  things,  but  it  is  a  hope  that  brings 
gladness  because  it  is  fulfilled.  29b  is  identical 
with  21  :  15b,  in  a  somewhat  different  connec- 
tion. The  Avay  of  the  Lord  {Jehovah)  in  a  is 
his  course  of  action,  his  government  of  the  world, 
as  in  Ps.  18  :  30 ;  Ezek.  18  :  25.    In  both  a  and  b 


Ch.  XI.] 


PROVERBS 


49 


30  The  righteous  shall  never  be  removed :  but 
the  wicked  shall  not  inhabit  the  earth. 

31  The  mouth  of  the  just  briugeth  forth  wisdom  : 
but  the  froward  tongue  shall  be  cut  out. 

32  The  lips  of  the  righteous  know  what  is  accept- 
able :  but  the  mouth  of  the  wicked  speaketh  fro- 
wardness. 


80  The  righteous  shall  never  be  removed  : 
But  the  wicked  shall  not  dwell  in  the  land. 

31  The  mouth  of  the  righteous  briugeth  forth  wis- 

dom : 
But  the  froward  tongue  shall  be  cut  off. 

32  The  lips  of  the  righteous  know  what  is  accept- 

able : 
But  the  mouth  of  the  wicked  speaketh  froward- 
ness. 


CHAPTER    XI 


1  A  FALSE  balance  is  abomination  to  the  Lord  : 
but  a  just  weight  is  his  delight. 

2  U'heji  pride  cometh,  then  cometh  shame :  but 
with  the  lowly  is  wisdom. 

3  The  integrity  of  the  upright  shall  guide  them : 
but  the  perverseness  of  transgressors  shall  destroy 
them. 

4  Riches  profit  not  in  the  day  of  wrath :  but 
righteousness  delivereth  from  death. 

5  The  righteousness  of  the  perfect  shall  direct  his 
way :  but  the  wicked  shall  fall  by  his  own  wicked- 
ness. 

6  The  righteousness  of  the  upright  shall  deliver 
them  :  but  transgressors  shall  be  taken  in  their  own 
naughtiness. 

7  When  a  wicked  man  dieth,  his  expectation  shall 
perish  :  and  the  hope  of  unjust  men  perisheth. 

8  The  righteous  is  delivered  out  of  trouble,  and 
the  wicked  cometh  in  his  stead. 


1  A  FALSE    balance   is  an  abomination  to  the 

Lord  : 
But  a  just  weight  is  his  delight. 

2  When  pride  cometh,  then  cometh  shame : 
But  with  the  lowly  is  wisdom. 

3  The  integrity  of  the  upright  shall  guide  them : 
But  the  perverseness  of  the  treacherous  shall 

destroy  them. 

4  Riches  profit  not  in  the  day  of  wrath  : 
But  righteousness  delivereth  from  death. 

5  The  righteousness  of  the  perfect  shall  direct  his 

way : 
But  the  wicked  shall  fall  by  his  own  wicked- 
ness. 

6  The  righteousness  of  the  upright  shall  deliver 

them: 
But  they  that  deal  treacherously  shall  be  taken 
in  their  own  mischief. 

7  When  a  wicked  man  dieth,  his  expectation  shall 

perish : 
And  tlie  hope  of  iniquity  perisheth. 

8  The'righteous  is  delivered  out  of  trouble, 
And  the  wicked  cometh  in  his  .stead. 


the  meaning  is  clear,  although  the  connection 
between  subject  and  predicate  is  not  altogether 
precise,  as  is  quite  common  in  Proverbs.  It  is, 
in  fact,  a  mixture  of  figures  to  speak  of  "the 
way  "  as  a  stronghold.  30a.  The  thouglit  is 
similar  to  that  of  ver.  25b,  see  note  there ;  and  to 
12  :  3b.  31.  Briugeth  forth,  better  literally, 
budsicith.  Froward  (perverse).  The  render- 
ing of  ihe  A.  R.  V.  is  the  better.  32.  Speak- 
eth frowardness  {speaketh perverseness) .  The 
rendering  of  tlie  A.  R.  V.  is  the  better.  It  would 
be  more  literal  to  render,  is  perverseness,  giving 
substantially  the  same  meaning. 

Chap.  11.  1.  Similar  to  16  :  11 ;  20  :  10,  23  ; 
Lev.  19  :  36 ;  Deut.  25  :  13-16.  Just,  literally, 
full,  perhaps  better,  correct.  2.  Similar  to  18  : 
12;  a  is  similar  to  16  :  18.  4b  is  identical  with 
10:2b;  a  is  similar  to  10:2a.  The  day, 
better,  a  day.  In  the  nature  of  the  case  the 
wrath  is  God's,  but  there  is  no  indication  that 
any  one  particular  occasion  is  meant;  it  is  any 
time  when  God  punishes.  For  similar  prophetic 
teaching,  see  Ezek.  7  :  19  ;  Zeph.  1 :  18.  (see  also 
Job  21  .  30.)  5a  is  similar  to  3  :  6.  Here  is  said 
of  right  action  what  is  there  said  of  God's  action 
as  the  result  of  knowledge  of  him.  These  state- 
ments are  not  contradictory,  but  supplementary. 
Shall  direct,  render,  shall  make  smooth,  (see 
note  OQ  3:6.)  Here  a  speaks  of  success;  b,  of 
failure.  6b.  Render,  Bi(t  the  treacherons  shall 
be  captured  through  their  oivn  evil  desire.     7. 


Shall  perish,  render,  perishes.  luiquity, 
render,  profligates.  It  is  difiicult  to  get  a  suit- 
able meaning  for  this  verse  without  supposing  a 
reference  to  the  future  life.  To  interpret  it  of 
the  expectation  of  a  prosperous  posterity  seems 
unnatural  in  the  absence  of  any  indication  of 
that  meaning.  It  is  undoubtedly  true  that  in 
general  tlie  book  of  Proverbs  gives  no  teaching 
concerning  a  future  life  except  of  the  shadowy 
existence  in  sheol.  But  there  are  a  few  passages 
which  cannot  naturally  be  explained  without 
bringing  in  the  idea  of  a  future  life.  It  seems 
necessary,  therefore,  to  say  that  these  passages 
do  teach  a  future  life,  although  not  with  any  full- 
ness or  explicit  teaching,  but  rather  as  a  hope 
and  expectation.  This  is  particularly  true  of 
the  present  passage  and  14  :  32,  the  thought  of 
which  is  similar.  8a  is  similar  to  12  :  13b.  lu 
his  stead,  better,  in  his  place.  Does  this  verse 
mean  that  the  wicked  really  suffers  for  the  riglit- 
eous  the  punishment  tliat  properly  belongs  to 
tlie  righteous  ?  This  can  hardly  be  the  thouglit, 
for,  according  to  the  uniform  teaching  of  Prov- 
erbs, there  is  no  punishment  properly  belonging 
to  the  righteous.  Trouble  for  the  righteous  is 
not  punishment  and  therefore  is  necessarily  fleet- 
ing. The  wicked,  however,  is  properly  deserv- 
ing of  affliction  as  a  punishment.  Nowhere  in 
Proverbs  does  trouble  for  the  rij^hteous  or  pros- 
perity for  the  wicked  last  through  life.  Hence 
when  trouble  comes  to  the  righteous,  this  pas- 
sage teaches,  it  does  not  last,  but  the  wicked 


60 


PROVERBS 


[Ch.  XI. 


9  A  hypocrite  with  his  mouth  destroyeth  his 
neighbour:  but  through  knowledge  shall  the  just 
be  delivered. 

10  When  it  goeth  well  with  the  righteous,  the 
city  rejoiceth  :  and  when  the  wicked  perish,  there  is 
shouting. 

11  By  the  blessing  of  the  upright  the  city  is  ex- 
alted :  but  it  is  overthrown  by  the  mouth  of  the 
wicked. 

12  He  that  is  void  of  wisdom  despiseth  his  neigh- 
bour:   but  a  man  of  understanding  holdeth  his 


of  a  faithful  spirit  concealeth  the  matter. 

14  Where  no  counsel  is,  the  people  fall :  but  in 
the  multitude  of  counsellors  there  is  safety. 

15  He  that  is  surety  for  a  stranger  shall  smart /or 
it :  and  he  that  hateth  suretiship  is  sure. 

16  A  gracious  woman    retaineth    honour:    and 
strong  men  retain  riches, 

17  The  merciful  mati  doeth  good  to  his  own  soul : 
but  he  that  is  cruel  troubleth  his  own  flesh. 


9  With  his  mouth  the  godless  man  destroyeth  his 
neighbour : 
But  through  knowledge  shall  the  righteous  be 
delivered. 

10  When  it  goeth  well  with  the  righteous,  the  city 

rejoiceth : 
And  when  the  wicked  perish,  there  is  shouting. 

11  By  the  blessing  of  the  upright  the  city  is  exalted : 
But  it  is  overthrown  by  the  mouth  of  the  wicked. 

12  He  that  despiseth  his  neighbour  is  void  of  wis- 

dom : 
But  a  man  of  understanding  holdeth  his  peace. 

13  He  that  goeth  about  as  a  talebearer  revealeth 

secrets : 
But  he  that  is  of  a  faithful  spirit  concealeth  the 
matter. 

14  Where  no  wise  guidance  is,  the  people  falleth  : 
But  in  the  multitude  of   counsellors  there  is 

safety. 

15  He  that  is  surety  for  a  stranger  shall  smart  for  it; 
But  he  that  hateth  suretiship  is  sure. 

16  A  gracious  woman  retaineth  honour  : 
And  violent  men  retain  riches. 

17  The  merciful  man  doeth  good  to  his  own  soul : 
But  he  that  is  cruel  troubleth  his  own  flesh. 


ultimately  endures  it  in  his  place,  because  it 
properly  belongs  to  him.  See  21  :  18,  where  a 
similar  thought  is  presented  in  an  even  stronger 
form.  9.  The  verse  can  be  rendered  either. 
With  his  mouth  the  godless  man  tvould  (seeks  to) 
destroy  his  neighbor ;  but  through  (their)  know- 
ledge the  righteous  are  delivered;  or,  With  his 
mouth  the  godless  man  destroys  his  neighbor ;  but 
through  the  knowledge  of  the  righteous  men  are 
delivered.  The  former  rendering  means:  The 
godless  man  seeks  to  destroy  his  neighbor,  who 
is  the  righteous,  but  unsucces.«fully,  for  the 
righteous  delivers  himself  by  his  own  knowl- 
edge. The  latter  means :  The  godless  in  general 
does  destroy  his  neighbors,  who  are  not  thought 
of  as  distinctively  righteous  or  wicked ;  the 
righteous,  on  the  other  hand,  delivers  his  fellow- 
men.  The  latter  is  to  be  preferred,  chiefly  be- 
cause in  this  way  the  parallelism  is  made  more 
precise,  both  clauses  then  having  reference  to 
the  effects  on  others,  not  on  themselves,  of  the 
activity  of  these  two  classes  respectively.  The 
thought  thus  becomes  very  similar  to  that  of 
12  :  6.  10, 11.  The  city  in  both  verses  should 
be  a  city.  10.  Shouting  is  for  joy.  11. 
Blessing  of  the  upright.  "  Of "  indicates 
source,  the  blessing  that  comes  from  the  words 
and  deeds  of  the  upright.  12.  Despiseth. 
The  parallelism  suggests  plainly  that  this  is 
expressed  in  speech,  so  that  the  meaning  here  is, 
speaks  coniemptuo2isly  of.  The  parallelism  also 
suggests  that  the  translation  should  be  trans- 
posed so  as  to  read,  a  man  lacking  in  under- 
standing despises  his  neighbor.  13a  is  nearly 
the  same  as  20  :  19a.  Render,  He  2vho  reveals 
(his  own)  secret  purpose  is  a  talebearer;  but  he 
who  conceals  a  matter  is  trustworthy  in  spirit. 
This  rendering  is  that  of  V.  and  is  favored  by 


the  parallelism.  The  thought  is  the  importance 
of  keeping  one's  own  counsel.  He  who  does  not 
keep  his  own  counsel  is  nothing  less  than  a 
gossip,  and  it  is  only  the  man  who  keeps  his 
own  matters  to  himself  who  is  really  trust- 
worthy. The  common  rendering  comes  from  a 
wrong  idea  of  the  word  usually  rendered  secrets 
in  this  passage  and  elsewhere.  It  does  not  in 
any  case  really  mean  secret  as  such,  but  rather 
secret  counsel  or  purpose  of  one  or  more,  as  is 
shown  by  the  passages  where  it  is  usually  trans- 
lated secret  (Amoa.  3  :  7;  Ps.  25  :  u).  The  Only 
other  passages  where  it  has  this  meaning  are 
two  in  Proverbs,  20  :  19  and  25  :  9.  20  :  19  is  to 
be  rendered:  He  ivho  reveals  (his  own)  secret 
purpose  is  a  talebearer ;  therefore  have  nothing 
to  do  with  one  easily  enticed  as  to  his  lips,  i.  e., 
one  whose  lips  are  easily  enticed  to  reveal  his 
secret  purpose.  "  Easily  enticed  as  to  his  lips  " 
is  a  more  probable  rendering  than  that  of  the 
R.  v.,  although  that  would  give  substantially  the 
same  meaning.  25  :  9  is  to  be  rendered :  Conduct 
thy  case  with  thy  neighbor  (alone,  directly),  and 
(thy)  secret  purpose  do  not  reveal  to  another,  let 
no  one  else  know  anything  about  it.  "  He  that 
heareth"  of  25  :  10  is  the  same  person  as  "an- 
other" of  ver.  9,  the  one  to  whom  he  tells  the 
matter.  14b  is  identical  with  24  :  6b.  The 
thought  is  tlie  same  as  in  15  :  22;  20  :  18.  15. 
See  especially  6  :  1-5  and  note  there.  A,  ren- 
der, If  one  is  surety  for  another  he  shall  surely 
suffer.  Sure,  better,  secure.  This  rendering 
makes  a  as  well  as  b  a  general  statement  con- 
demning all  suretyship.  This  is  favored  by  the 
parallelism  and  also  by  the  thought  elsewhere. 
16.  Retaineth  .  .  .  retain.  Obtaineth  .  .  . 
obtain,  the  rendering  of  the  A.  R.  V.,  is  bet- 
ter.   The  verse  means,  violence  may  win  the 


Ch.  XI.] 


PROVERBS 


51 


18  The  wicked  worketh  a  deceitful  work  :  but  to 
him  that  soweth  righteousness  shall  be  a  sure  re- 
ward. 

19  As  righteousness  tendeth  to  life ;  so  he  that  pur- 
Bueth  evil  pursueth  it  to  his  own  death. 

20  They  that  are  of  a  froward  heart  are  abomina- 
tion to  the  Lord :  but  such  as  are  upright  in  their 
way  are  his  delight. 

21  Though  hand  join  in  hand,  the  wicked  shall 
not  be  unpunished:  but  the  seed  of  the  righteous 
shall  be  delivered. 

22  As  a  jewel  of  gold  in  a  swine's  snout,  so  is  a 
fair  woman  which  is  without  discretion. 

23  The  desire  of  the  righteous  is  only  good :  but 
the  expectation  of  the  wicked  is  wrath. 

24  There  is  that  scattereth.  and  yet  increaseth  ; 
and  there  is  that  withholdeth  more  than  is  meet, 
but  it  tendeth  to  poverty. 

2o  The  liberal  soul  shall  be  made  fat :  and  he  that 
wutereth  shall  be  watered  also  himself. 

26  He  that  withholdeth  corn,  the  people  shall 
cui-se  him :  but  blessing  shall  be  upon  the  head  of 
him  that  selleth  it. 

27  He  that  diligently  seeketh  good  procureth  fa- 
vour :  but  he  that  seeketh  mischief,  it  shall  come 
unto  him. 

28  He  that  trusteth  in  his  riches  shall  fall:  but 
the  righteous  shall  flourish  as  a  branch. 

29  He  that  troubleth  his  own  house  shall  inherit 
the  wind :  and  the  fool  shall  be  servant  to  the  wise 
of  heart. 


18  The  wicked  earneth  deceitful  wages  : 

But  he  that  soweth  righteousness  hath  a  sure 
reward. 

19  He  that  is  stedfast  in  righteousness  shall  attain 

unto  life : 
And  he  that  pursueth  evil  doeth  it  to  his  own 
death. 

20  They  that  are  perverse  in  heart  are  an  abomina- 

tion to  the  Lord  : 
But  such  as  are  perfect  in  their  way  are  his 
delight. 

21  Though  hand  jom  in  hand,  the  evil  man  shall  not 

be  unpunished : 
But  the  seed  of  the  righteous  shall  be  delivered. 

22  ^s  a  jewel  of  gold  in  a  swine's  snout, 

So  is  a  fair  woman  which  is  without  discretion. 

23  The  desire  of  the  righteous  is  only  good : 
But  the  expectation  of  the  wicked  is  wrath. 

24  There  is  that  scattereth,  and    increaseth    yet 

more; 
And  there  is  that  withholdeth    more  than  is 
meet,  but  it  tendeth  only  to  want. 

25  The  liberal  soul  shall  be  made  fat: 

And  he  that  watereth  shall  be  watered  also  him- 
self. 

26  He  that  withholdeth  corn,  the  people  shall  curse 

him : 
But  blessing  shall  be  upon  the  head  of  him  that 
selleth  it. 

27  He  that  diligently  seeketh  good  seeketh  favour: 
But  he  that  searcheth  after  mischief,  it  shall 

come  unto  him. 

28  He  that  trusteth  in  his  riches  shall  fall : 

But  the  righteous  shall  flourish  as  the  green  leaf. 

29  He  that  troubleth  his  own  house  shall  inherit 

the  wind : 
And  the  foolish  shall  be  servant  to  the  wise  of 
heart. 


lesser  things,  riches,  but  it  cannot  the  greater, 
honor.  18.  Omit  hath  in  b,  the  force  of 
earneth  continuing.  Sure,  better  real,  i.e., 
enduring,  while  the  prosperity  of  the  wicked  is 
deceitful,  i.  e.,  it  seems  to  be  enduring  but  is  not. 
19  may  be  rendered  freely:  If  one  is  steadfast 
in  righteousness  (it  tends)  to  life;  and  if  one 
pursues  evil  (it  tends)  to  his  death.  21a  is 
nearly  identical  with  16  :  5b.  Though  hand 
join  in  hand,  Tb  T,  yddh  l^yadh,  render 
simply,  assuredly.  The  idiom  is  a  peculiar 
one,  but  this  is  its  most  probable  meaning. 
The  parallelism  suggests  that  seed  in  b  does 
not  mean  posterity  but  race,  so  that  the  seed 
of  the  righteous  is  equivalent  to  a  race  con- 
sisting of  righteous,  the  righteous  as  a  class, 
like  a  seed  of  eiril-doers  (isa.  i  :  *;  see  also  65  :  23). 
22.  Jewel.  Ring,  the  rendering  of  the  A.  R. 
v.,  is  better.  A  gold  ring  in  the  nose  was  an 
ornament  that  was  often  used.  The  thought 
is  that  as  such  a  beautiful  ornament  is  incon- 
gruous on  swine,  being  used  for  an  ordinary 
ring,  so  is  physical  beauty  incongruous  when 
joined  with  an  unattractive  character.  It  is 
more  literal  to  render  b,  So  is  a  woman  (who 
is)  fair  but  without  discretion.  23.  Same 
thought  as  in  10  :  28.  Good  and  wrath  in- 
dicate respectively  not  what  is  the  quality  of 
the  desires,  but  their  result.  "  Wrath  "  is  wrath 
of  God.    24.  Scattereth,  spends  liberally.    It 


is  implied  rather  than  stated  that  the  spending 
is  to  some  extent  benevolent.  More  than  is 
meet,  better,  what  is  due.  25.  Watereth,  not 
the  ordinary  word,  but  one  which  means  to  give 
to  drink  to  satiety,  HJin,  hlrwd.  It  is  probably 
a  form  of  the  same  word  in  watered.  26. 
Corn  (grain),  the  rendering  of  the  A.  R.  V. 
is  the  better.  This  refers  to  times  of  famine, 
which  were  not  uncommon  in  Palestine,  when 
many  who  had  grain  would  refuse  to  sell  in 
order  to  hold  it  for  still  higher  prices.  This 
indicated  an  inordinate  greed  and  a  disregard 
of  the  sufferings  of  one's  fellow-men.  With- 
holdeth means  thus,  refuses  to  sell.  27a  is 
similar  to  8  :  35b.  Omit  diligently.  The  con- 
nection with  good  as  well  as  the  parallelism 
would  suggest  that  by  favour  is  meant  the  favor 
of  God.  The  thought  of  a  is,  then,  that  one  who 
seeks  that  which  is  morally  good  is  by  that  very 
fact  seeking  the  favor  of  God.  It  is  of  course 
implied  that  he  obtains  it.  Mischief  in  b 
is  to  be  understood  of  moral  evil,  and  the  fol- 
lowing it  refers  to  the  implied  result  of  evil, 
viz,  disaster,  punishment.  28b.  (see  ps.  i  :  s.) 
29a.  Some  have  thought  that  troubleth  his 
own  house  here  means,  brings  into  confusion 
his  own  household  affairs,  his  business  matters. 
But  it  is  preferable  to  regard  "house"  as  used 
in  the  meaning  hoxisehold,  family  for  several 
reasons.    One  is  that  the  verb  here  used  every- 


52 


PROVERBS 


[Ch.  XII. 


30  The  fruit  of  the  righteous  is  a  tree  of  life ;  and 
he  that  winueth  souls  is  wise. 

31  Behold,  the  righteous  shall  be  recompensed  in 
the  earth :  much  more  the  wicked  and  the  sinner. 


30  The  fruit  of  the  righteous  is  a  tree  of  life ; 
And  he  that  is  wise  winneth  souls. 

31  Behold,  the  righteous  shall  be  recompensed  in 

the  eartli : 
How  much  more  the  wicked  and  the  sinner ! 


CHAPTER     XII. 


1  WHOSO  loveth  instruction  loveth  knowledge : 
but  he  that  hateth  reproof  is  brutish. 

2  A  good  man  obtaineth  favour  of  the  Lord  :  but 
a  man  of  wicked  devices  will  he  condemn. 

3  A  man  shall  not  be  established  by  wickedness : 
but  the  root  of  the  righteous  shall  not  be  moved. 

4  A  virtuous  woman  is  a  crown  to  her  husband  : 
but  she  that  maketh  ashamed  is  as  rottenness  in 
his  bones. 

5  The  thoughts  of  the  righteous  are  right :  but  the 
counsels  of  the  wicked  arc  deceit. 

6  The  words  of  the  mckcd  are  to  lie  in  wait  for 
blood  :  but  the  mouth  of  the  upright  shall  deliver 
them. 

7  The  wicked  are  overthrown,  and  are  not :  but 
the  house  of  the  righteous  shall  stand. 

8  A  man  shall  be  commended  according  to  his 
wisdom :  but  he  that  is  of  a  perverse  heart  shall  be 
despised. 

9  He  that  is  despised,  and  hath  a  servant,  is  better 
than  he  that  honoureth  himself,  and  lacketh  bread. 

10  A  righteous  man  regardeth  the  life  of  his 
beast :  but  the  tender  mercies  of  the  wicked  are 
cruel. 


1  WHOSO  loveth  correction  loveth  knowledge: 
But  he  that  hateth  reprooi  is  brutish. 

2  A  good  man  shall  obtain  Invor  of  the  Lord  : 
But  a  man  of  wicked  devices  will  he  condemn. 

3  A  man  shall  not  be  established  by  wickedness  : 
But  the  root  of  the  righteous  shall  never  be 

moved. 

4  A  virtuous  woman  is  a  crown  to  her  husband  : 
But  she  that  maketh  ashamed  is  as  rottenness  in 

his  bones. 

5  The  thoughts  of  the  righteous  are  just : 
But  the  counsels  of  ttie  wicked  are  deceit. 

6  The  words  of  the  wicked  are  of  lying  in  wait  for 

blood : 
But  the  mouth  of  the  upright  shall  deliver  them. 

7  The  wicked  are  overthrown,  and  are  not: 
But  the  house  of  the  righteous  shall  stand. 

8  A  man  shall  be  commended  according  to  his 

wisdom : 
But  he  that  is  of  a  perverse  heart  shall  be  de- 
spised. 

9  Better  is  he  that  is  lightly  esteemed,  and  hath  a 

servant, 
Than  he  that  honoureth  himself,  and  lacketh 

bread. 
10  A  righteous  man  regardeth  the  life  of  his  beast : 
But  the  tender  mercies  of  the  wicked  are  cruel. 


where  else  takes  an  object  really  personal.  Con- 
nected with  this  is  the  fact  that  the  verb  nowhere 
else  has  the  meaning  assigned  to  it  here  on  the 
former  view.  Another  reason  is  that  the  mean- 
ing is  household  in  15  :  27,  where  the  same  He- 
brew phrase  occurs,  IIT'S  "13'^,  'okher  betho. 
"Troubleth"  is  hardly  strong  enough  for  the 
verb;  it  usually  means,  brings  disaster  tipon. 
The  meaning  of  a,  then,  is:  he  who  by  his  mis- 
conduct brings  disaster  upon  his  own  household 
will  himself  suffer  by  loss  of  property.  In- 
herit, render,  possess.  30a.  Note  the  incon- 
gruity of  the  figure.  (See  18:  4.)  Tree  of  life. 
(See  note  on  3  :  18.)  B,  wiuneth,  literally,  takes, 
r^P.  'i  loqe{&)h.  This  is  an  unusual  form  of 
expression,  but,  in  harmony  with  a,  it  may- 
be understood  to  mean,  takes  to  himself,  wins, 
as  in  6  :  25,  souls,  i.  e.,  persons;  he  so  in- 
fluences them  that  they  follow  in  the  same 
course  as  the  wise  man  himself,  i.  e.,  the  path 
of  wisdom.  31a  lays  down  tlie  general  rule, 
which  is  the  uniform  teaching  of  Proverbs.  In 
connection  with  it  b  would  not  necessarily  assert 
that  there  are  exceptions  to  it.  It  does  recognize 
at  any  rate  the  possibility  of  such  exceptions, 
and  calls  attention  to  the  fivct  that  they  do  not 
interfere  with  justice  for  the  wicked,  that  is  even 
more  sure.  Recompensed  is  used  here  with 
reference  both  to  rewarding  the  good  and  pun- 
ishing the  evil. 

Chap.  12.    2a  is  similar  to  8  :  35b.    Con- 


demn is  a  legal  term,  it  means  pronounce 
guilty.  3b  is  similar  to  ver.  12b.  The  thought 
of  the  verse  is  expressed  in  a  different  form  in 

10   :   25.       4a.    (see  si   :   lO;   Ruth   3   :   11.)      Viftu- 

ous  (ivorthy);  the  rendering  of  the  A.  R.  V.  is 
the  better.  A  means  she  brings  him  to  honor 
and  position.  B.  That  maketh  ashamed, 
render,  that  does  shamefully,  (see  lo :  sb.)  Rot- 
tenness in  his  bones.  The  Hebrew  phrase  is 

similar  to  that  in   14  :  30b.      (see  also  note  on  s :  s.) 

5.  Thoughts,  better,  plans.  6a.  The  thought 
is  more  fully  expressed  in  1  :  11-19.  Are  of  ly- 
ing in  Avait,  render,  are  a  lying  in  wait,  which 
means,  lie  in  wait.    B.  Shall  deliver,  better. 

according  to  the  parallelism,  delivers.  Them  in 
b  refers  not  to  a  single  word  in  a  but  to  the 
general  idea,  viz,  those  brought  into  peril  by 
the  wicked.  The  thought  of  the  verse  is  similar 
to  that  of  11  :  9.  7.  For  thought  see  10  :  25. 
8.  Wisdom.  The  thought  would  perhaps  be 
better  expressed  by  intelligence.  Heart,  ren- 
der, mind.  What  is  commended  in  this  verse 
is  good  sense,  clear  judgment.  9.  Servant, 
better,  slave.  And  in  a  means  and  yet.  B. 
Honoureth  himself,  better,  makes  himself 
great,  i.  e.,  plays  the  great  man.  The  thought 
is  concerning  social  standing,  comfort  is  better 
than  show.  Better  means  not  morally  better, 
but  is  in  a  preferable  condition.  10.  Render, 
A  righteous  man  knoivs  the  feelings  of  his  beast : 
but  the  heart  of  the  wicked  is  cruel.  A  is 
explained  by  Exod.  23  :  9,  where  the  Hebrew 


Ch.  XII.] 


PROVERBS 


53 


11  He  that  tilleth  his  land  shall  be  satisfied  with 
bread  :  but  he  that  followeth  vain  persons  is  void  of 
understanding. 

12  The  wicked  desireth  the  net  of  evil  men :  but 
the  root  of  the  righteous  yieldeth  fruit. 

13  The  wicked  is  snared  by  the  transgression  of 
his  lips  :  but  the  just  shall  come  out  of  trouble. 

14  A  man  shall  bo  satisfied  with  good  by  the  fruit 
of  his  mouth  ;  and  the  recompense  of  a  man's  hands 
shall  be  rendered  unto  him. 

15  The  way  of  a  fool  is  right  in  his  own  eyes :  but 
he  that  hearkeneth  unto  counsel  is  wise. 

10  A  fool's  wrath  is  presently  known  :  but  a  pru- 
dent mail  covereth  shame. 

17  He  that  speaketh  truth  sheweth  forth  right- 
eousness :  but  a  false  witness  deceit. 

18  There  is  that  spenkcth  like  the  piercings  of  a 
sword  :  but  the  tongue  of  the  wise  in  health. 

19  The  lip  of  truth  shall  be  established  for  ever: 
but  a  lying  tongue  is  but  for  a  moment. 

20  Deceit  is  in  the  heart  of  them  that  imagine 
evil :  but  to  the  counsellors  of  peace  is  joy. 

21  There  shall  no  evil  happen  to  the  just :  but  the 
wicked  shall  be  tilled  with  mischief. 


11  He  that  tilleth  his  land  shall  have  plenty  of 

bread : 
But  he  that  followeth  after  vain  persons  is  void 
of  understanding. 

12  The  wicked  desireth  the  net  of  evil  men  ; 
But  the  root  of  the  righteous  yieldeth /rui7. 

13  In  the  transgression  of  the  lips  is  a  snare  to  the 

evil  man : 
But  the  righteous  shall  come  out  of  trouble. 

14  A  man  shall  be  satisfied  with  good  by  the  fruit 

oi  his  mouth : 
And  the  doings  of  a  man's  hands  shall  be  ren- 
dered unto  him. 

15  The  way  of  the  foolish  is  right  in  his  own  eyes : 
But  he  that  is  wise  hearkeneth  unto  counsel. 

16  A  fool's  vexation  is  presently  known  : 
But  a  prudent  man  concealeth  shame. 

17  He  that  uttereth  truth  sheweth  forth  righteous- 

ness, 
But  a  false  witness  deceit. 

18  There  is  that  speaketh  rashly  like  the  piercings 

of  a  sword : 
But  the  tongue  of  the  wise  is  health. 

19  The  lip  of  truth  shall  be  established  for  ever: 
But  a  lying  tongue  is  but  for  a  moment. 

20  Deceit  is  in  the  heart  of  them  that  devise  evil : 
But  to  the  counsellors  of  peace  is  joy. 

21  There  shall  no  mischief  happen  to  the  righteous : 
But  the  wicked  shall  be  tilled  with  evil. 


phrase  is  the  same,  WQi  yT,  yadha  nephish, 
where  the  rendering  of  the  R.  V.  ie:  For  ye 
know  the  heart  of  a  stranger  {sojourner). 
"Know"  implies  also  have  consideration  for. 
The  thought,  then,  is  not  directly  of  care  for 
the  life,  but  of  merciful  or  cruel  treatment. 
The  phraseology  is  the  same  in  29  :  7a.  11a 
is  identical  with  28  :  19a,  and  b  is  similar  in 
both.  Vain  persons,  better,  vahi  things,  i.  e., 
plans  for  becoming  rich  more  quicklj'^  than  by 
honest  toil.  This  points  to  a  time  when  agri- 
culture was  the  common  occupation,  so  that  it 
is  spoken  of  as  the  typo  of  honest  labor.  12a. 
Render,  A  wicked  man  desires  the  prey  of  uncked- 
ness,  i.  e.,  he  desires  unjustly  gotten  gain.  B. 
Yieldeth  fruit  should  probably  be  rendered, 
t5  enduring,  with  a  slight  change  in  the  He- 
brew text,  following  G.  and  T.,  reading  l^'N, 
'ethan,  for  jr)',  yltten.  The  MT.  does  not  nat- 
urally give  a  good  meaning.  It  is  naturally 
implied  in  a  that  the  unjustly  gotten  gain  is 
not  an  enduring  posseseion,  wliich  affords  a  con- 
trast Avith  the  endurance  of  the  root  of  the  right- 
eous. 13.  Similar  to  29  :  6 ;  b,  similar  to  11  : 
8a.  The  thought  of  a  is  that  a  wicked  man 
is  snared  by  his  own  words.  B  is  in  contrast 
with  a  but  is  more  general — the  righteous  comes 
forth  from  trouble  in  general.  14a.  Good  words 
of  course  benefit  others ;  it  is  here  stated  that 
they  also  benefit  the  man  himself.  The  thought 
of  this  particular  case  in  which  a  man  receives 
a  reward  according  to  his  acts  is  generalized 
in  b  to  a  statement  of  the  doctrine  so  often 
stated  in  the  Old  Testament;  a  man  is  recom- 
pensed in  accordance  with  bis  acts,  good  or 
evil.    It  is  also  explicitly  recognized   in  the 


New  Testament,  as  in  Gal.  6  :  7.  This  teach- 
ing is  further  stated  in  13  :  2 ;  18  :  20 ;  14  :  14 ; 
22  :  8.  A  here  is  nearly  identical  with  a  in 
13  :  2  ;  18  :  20.  In  all  these  passages  it  is  not 
direct  recompense  from  God  that  is  meant,  but 
that  which  comes  through  one's  fellow-men. 
15a  is  somewhat  similar  to  3  :  7a.  It  is  of 
course  evident  that  this  way  is  in  reality  wrong, 
and  it  is  also  necessarily  implied  that  the  fool 
refuses  to  heed  advice.  The  latter  thought  is 
the  basis  of  contrast  with  b.  16.  Presently, 
better,  at  once;  literally,  on  that  day.  The 
verse  counsels  calmness  in  the  face  of  provoca- 
tion, such  as  insult,  etc.  17b  is  similar  to  14 : 
5b,  251).  B  refers  to  a  court  of  justice,  which 
makes  it  probable  that  the  same  is  true  of  a. 
In  that  case  he  that  uttereth  truth  would  be 
a  true  witness.  Such  a  one  showeth  forth 
righteousness,  i.  e.,  causes  justice  to  be 
known,  helps  to  establish  it.  B  teaches  that 
on  the  other  hand  a  false  witness  is  helping 
to  establish  deceit.  Deceit  does  not  mean  in- 
justice, although  the  parallelism  would  be  more 
precise  if  it  did.  Deceit  and  injustice  are  nat- 
urally associated,  however,  as  in  Ps.  43  :  1,  so 
that  there  is  without  doubt  an  implication  of 
injustice  in  the  word.  The  teaching  of  the  verse 
is  concerning  the  effect  of  testimony  in  court,  a 
true  witness  is  helping  to  establish  justice,  and 
a  false  witness  deceit.  The  interpretation  here 
given  is  confirmed  by  the  meaning  of  the  similar 
passage,  14  :  25.  This  interpretation  gives  more 
meaning  than  the  one  adopted  by  many,  that  a 
witness  will  testify  according  to  his  character. 
18.  Health,  render,  healing,  and  see  4  :  22b. 
21.  The  verse  is  similar  to  Ps.  32  :  10.    Evil, 


54 


PROVERBS 


[Ch.  XIII. 


22  Lying  lips  are  abomination  to  the  Lord :  but 
they  that  deal  truly  are  his  delight. 

23  A  prudeut  man  concealeth  knowledge:  but 
the  heart  of  fools  proclaimeth  foolishness. 

24  The  hand  of  the  diligent  shall  bear  rule :  but 
the  slothful  shall  be  under  tribute. 

25  Heaviness  in  the  heart  of  man  maketh  it  stoop ; 
but  a  good  word  maketh  it  glad. 

26  The  righteous  is  more  excellent  than  his 
neighbour:  but  the  way  of  the  wicked  seduceth 

27  The  slothful  man  roasteth  not  that  which  he 
took  in  hunting :  but  the  substance  of  a  diligent 
man  is  precious. 

28  In  the  way  of  righteousness  is  life  ;  and  m  the 
pathway  thereof  there  is  no  death. 


22  Lying  lips  are  an  abomination  to  the  Lord : 
But  they  that  deal  truly  are  his  delight. 

23  A  prudeut  man  concealeth  knowledge : 

But  the  heart  of  fools  proclaimeth  foolishness. 

24  The  hand  of  the  diligent  shall  bear  rule  : 
But  the  slothful  shall  be  put  under  taskwork. 

25  Heaviness  in  the  heart  of  a  man  maketh  it  stoop ; 
But  a  good  word  maketh  it  glad. 

26  The  righteous  is  a  guide  to  his  neighbour : 

But  the  way  of  the  wicked  causeth  them  to  err. 

27  The  slothful  man  roasteth  not  that  which  he 

took  in  hunting : 
But  the  precious  substance  of  men  is  to  the  dili- 
gent. 

28  In  the  way  of  righteousness  is  life  ; 

And  in  the  pathway  thereof  there  is  no  death. 


CHAPTER    XIII. 


1  A  WISE  son  heareth  his  father's  instruction; 
but  a  scorner  heareth  not  rebuke. 

2  A  man  shall  eat  good  by  the  fruit  of  his  mouth : 
but  the  soul  of  the  transgressors  shall  eat  violence. 

3  He  that  keepeth  his  mouth  keepeth  his  life :  but 
he  that  openeth  wide  his  lips  shall  have  destruc- 
tion. 

4  The  soul  of  the  sluggard  desireth,  and  hath 
nothing :  but  the  soul  of  the  diligent  shall  be  made 
fat. 

5  A  righteous  man  hateth  lying:  but  a  wicked 
man  is  loathsome,  and  cometh  to  shame. 

6  Righteousness  keepeth  him  that  is  upright  in  the 
way  :  but  wickedness  overthroweth  the  sinner. 

7  There  is  that  maketh  himself  rich,  yet  hath 
nothing:  there  is  that  maketh  himself  poor,  yet 
hath  great  riches. 


1  A  WISE  son  heareth  his  father's  instruction : 
But  a  scorner  heareth  not  rebuke. 

2  A  man  shall  eat  good  by  the  fruit  of  his  mouth  : 
But  the  soul  of  the  treacherous  shall  eat  violence. 

3  He  that  guardeth  his  mouth  keepeth  his  life : 
But  he  that  openeth  wide  his  lips  shall  have  de- 
struction. 

4  The  soul  of   the  sluggard  desireth,   and  hath 

nothing  : 
But  the  soul  of  the  diligent  shall  be  made  fat. 

5  A  righteous  man  hateth  lying  : 

But  a  wicked  man  is  loatnsome,  and  cometh  to 
shame. 

6  Righteousness  guardeth  him  that  is  upright  in 

the  way : 
But  wickedness  overthroweth  the  sinner. 

7  There  is  that  maketh  himself   rich,  yet  hath 

nothing : 
There  is  that  maketh  himself  poor,  yet  hath 
great  wealth. 


render,  misfortune,  it  is  physical,  not  moral  evil 
that  is  meant.  This  verse  presents  the  general 
view  of  life  in  Proverbs,  the  good  prosper,  the 
bad  suffer.  32.  The  same  general  thought  is 
found  in  10  :  31,  32 ;  12  :  19  ;  13  :  5  ;  16  :  13 ;  20  : 
23 ;  see  also  11  :  20.  23b  is  similar  to  13  :  16b. 
It  would  be  pushing  the  teaching  of  this  verse 
to  an  unwarranted  extreme  to  suppose  that  it 
means  that  a  prudent  man  does  not  communi- 
cate knowledge  at  all.  It  does  mean,  forcibly- 
expressed,  that  he  is  careful  about  it ;  that  as  a 
general  rule  he  keeps  silent,  but  tlie  fool  speaks. 
24.  A  somewhat  similar  thought  in  10  :  4.  25. 
(See  15  :  13;  17  :  22.)  Heaviness,  render,  anx- 
iety. Maketh  it  stoop,  perhaps  better,  borvs 
it  down.  Good,  the  meaning  in  this  connec- 
tion seems  to  be  kind.  26.  The  meaning  of 
the  verse  is  much  disputed.  The  most  proba- 
ble meaning,  without  change  of  the  consonantal 
text,  is  given  by  the  rendering  of  a  :  The  right- 
eous searches  out  his  friend.  This  means  that  he 
studies,  examines  his  friend,  the  result  of  which 
must  be  that  he  is  able  to  assist  him,  to  lead 
him  in  the  right  way.  This  implied  thought 
forms  the  basis  of  an  antithetic  parallelism 
which  is  not  very  close,  the  righteous  leads  his 
friend  aright,  the  wicked  leads  himself  astray. 
27.  Render,  A  slothful  man  catches  not  his 
prey ;  but  the  precious  substance  of  men  is  to  be 


diligent.  A  indicates  that  a  slothful  man  is  un- 
successful even  in  his  hunting;  b,  that  to  be 
diligent  is  in  itself  a  precious  treasure,  and  of 
course  brings  success.  28b.  The  rendering  of 
R.V.  is  not  in  accordance  with  Hebrew  idiom ; 
change  one  vowel,  reading  vN,  '?l  for  7K,  'dl, 
and  render,  but  a  byway  (leads)  unto  death. 
"  Byway  "  means  the  way  of  sin,  the  parallelism 
is  antithetic.  The  Hebrew  phrase  translated 
"byway"  does  not  occur  elsewhere,  but  the 
meaning  given  is  in  accordance  with  analogy. 

Chap.  13.  2a  is  nearly  identical  with  12 : 
14a.  (See  also  18  :  20a.)  Man  mcans  of  course 
a  good  man.  B.  Render,  But  the  desire  of  the 
treacherous  is  violence,  nearly  as  in  R.  V.  Marg. 
This  translation,  while  less  in  harmony  with  the 
parallelism,  gives  in  itself  the  better  meaning. 
"Desire"  means,  by  metonymy,  object  of  de- 
sire. "  "Violence"  is  of  course  that  done  to  others. 
The  meaning  of  b  is  that  the  real  desire  of  the 
wicked  is  for  violence.  3b  is  similar  to  10 :  14b ; 
18  :  7a.  4.  Soul  in  both  clauses  means  the  seat 
of  desire.  6.  The  way,  omit  the.  "Way,"  as 
often,  means  course  of  life.  7,  Maketh  him- 
self rich  .  .  .  maketh  himself  poor,  ren- 
der, feigns  himself  rich  .  .  .  feigns  himself  poor. 
A.  (See  12  ;9b.)  A  shows  hypocritical  ostenta- 
tion ;  b,  hypocritical  miserliness.     The  lesson 


Ch.  XIII.] 


PROVERBS 


55 


8  The  ransom  of  a  man's  life  are  his  riches  :  but 
the  poor  heareth  not  rebuke. 

9  The  light  of  the  righteous  rejoiceth :  but  the 
lamp  of  the  wicked  shall  be  put  out. 

10  Only  by  pride  cometh  contention:  but  with 
the  well  advised  is  wisdom. 

11  Wealth  gotteji  by  vanity  shall  be  diminished: 
but  he  that  gathereth  by  labour  shall  increase. 

12  Hope  deferred  maketh  the  heart  sick:  but 
when  the  desire  cometh,  it  is  a  tree  of  life. 

13  Whoso  despiseth  the  word  shall  be  destroyed  : 
but  he  that  feareth  the  commandment  shall  be  re- 
warded. 

14  The  law  of  the  wise  is  a  fountain  of  life,  to  de- 
part from  the  snares  of  death. 

15  Good  understanding  giveth  favour:  but  the 
way  of  transgressors  is  hard. 

16  Every  prudent  man  dealeth  with  knowledge : 
but  a  fool  layeth  open  his  folly. 


8  The  ransom  of  a  man's  life  is  his  riches : 
But  the  poor  heareth  no  threatening. 

9  The  light  of  the  righteous  rejoiceth  : 

But  the  lamp  of  the  wicked  shall  be  put  out. 

10  By  pride  cometh  only  contention  : 
But  with  the  well  advised  is  wisdom. 

11  Wealth  gotten  by  vanity  shall  be  diminished  • 
But  he  that  gathereth  by  labour  shall  have  in- 
crease. 

12  Hope  deferred  maketh  the  heart  sick  : 

But  when  the  desire  cometh,  it  is  a  tree  of  life. 

13  Whoso  despiseth  the  word  bringeth  destruction 

on  himself : 
But  he  that  feareth  the  commandment  shall  be 
rewarded. 

14  The  law  of  the  wise  is  a  fountain  of  life, 
To  depart  from  the  snares  of  death. 

15  Good  understanding  giveth  favour: 

But  the  way  of  the  treacherous  is  rugged. 

16  Every  prudent  man  worketh  with  knowledge : 
But  a  fool  spreadeth  out  folly. 


of  the  verse  is,  Be  sincere.  8.  Threatening. 
The  word  so  translated,  H^J^il,  g^'dra,  commonly 
meansre6!t^-c,asin  ver.  1.  The  meaning  "  threat- 
ening "  is  shown  especially  by  Isa.  30  :  17,  Avhere 
A.  R.  V.  translates  threat,  and  it  manifestly  refers 
to  a  threatened  attack.  Here  the  thought  is  the 
same,  threatened  attack,  and  the  meaning  is 
that  the  poor  does  not  hear,  i.  e.,  heed,  as  in 
ver.  1  and  often,  any  threatened  attack  because 
he  knows  he  has  nothing  of  which  to  be  robbed. 
The  ransom  of  a  is  most  naturally,  especially 
from  the  parallelism,  a  ransom  paid  to  robbers. 
The  meaning  of  the  verse  is :  A  rich  man  escapes 
with  his  life  from  robbers,  but  by  a  loss  of 
property;  the  poor  man  has  no  occasion  to  fear 
them.  It  is  an  illustration  of  the  law  of  compen- 
sation, a  poor  man  escapes  some  of  the  dangers 
of  the  rich.    9b  is  identical  with  24  :  20b,  except 

for  the   conjunction   here.       (see  also  20  :  20,  and  Job 

18  : 5,  6.)  Rejoiceth,  1'.  e.,  burns  brightly,  a 
natural  use  of  metaphorical  language.  The 
passages  in  Proverbs  in  which  lamp  or  light  is 
used  metaphorically  are,  besides  the  present 
passage,  20  :  20  and  24  :  20,  but  not  31  :  18 ;  see 
note  there.  It  is  probable  that  in  all  these  pas- 
sages the  idea  is  general,  being  suggested  by  the 
common  and  natural  association  of  light  with 
comfort  and  prosperity;  so  that  light  in  this 
metaphorical  use  signifies  prosperity,  and  the 
quenching  of  a  light,  adversity.  These  ideas 
are  found  in  the  two  clauses  of  this  verse.  This 
explanation  of  the  meaning  is  better  than  to  at- 
tempt to  connect  the  meaning  with  any  special 
customs  of  the  Jews,  the  existence  of  which  is 
doubtful.  (See  note  on  SI  :  18.)  10a.  Render,  By 
pride  one  causes  only  contention.  B.  The  well 
advised,  better,  those  who  receive  advice.  11. 
By  vanity.  This  gives  no  suitable  meaning 
here.  It  is  therefore  better  to  transpose  two 
consonants,  giving  7ri'30,  m^bhohal,  for  z?"!??, 
meh&bhSl,    following   the   reading   of  G.   and 


v.,  and  render,  in  haste;  the  thought  is  then 
similar  to  that  of  20  :  21  and  28  :  22.  It  is  here 
implied,  as  in  those  passages,  that  such  wealth 
is  obtained  by  illegitimate  means.  By  labor, 
render,  gradually.  Here  it  is  implied,  on  the 
other  hand,  that  such  gathering  is  in  accord- 
ance with  legitimate  methods.  12b  is  similar  to 
19a.  Render  b  :  But  desire  fulfilled  is  a  tree  of 
life.  "  Fulfilled  "  is  literally,  which  has  come  to 
pass.  Tree  of  life,  (see  note  on  s:  is.)  13.  The 
word  is  the  divine  word.  (See  i6  :  20.)  Com- 
mandment, this  also  is  from  God.  (see  19 :  le.) 
14.  The  verse  is  similar  to  14  :  27 ;  b  is  identical 
in  both ;  a  is  similar  to  10  :  11a.  Liaw,  render, 
teaching,  and  see  note  on  1  :  8.  B  does  not  in- 
dicate directly  purpose  or  result,  it  is  rather  an 
expansion  of  the  predicate  of  a.  Fountain 
of  life  is,  it  is  said,  a  means  by  which  one  may 
escape  the  snares  of  death.  Snares  of  death. 
The  phrase  occurs  also  in  Ps.  18  :  5.  The  word 
"snares"  presupposes  a  hunter,  who,  if  men- 
tioned, must  here  be  death.  It  is  probable,  there- 
fore, that  by  "snares  of  death"  are  meant  the 
snares  set  by  death,  personified  as  a  hunter.  It 
is  also  true,  however,  that  the  snares  result  in 
death.  15a  is  similar  to  3 : 4,  and  somewhat  also 
to  12  :  8a.  Giveth.  This  means  gives  to  one 
favor  in  the  sight  of  others ;  it  is  thus  practically 
about  equivalent  to  wins.  Is  rugged  (is  hard). 
This  is  not  a  literal  rendering  of  the  Hebrew 
text,  which  can  only  mean,  is  permanent,  which 
gives  no  meaning  here.  It  seems  necessary  to 
change  slightly  the  text  of  one  word,  reading 
DTK,  'tdham,  for  j^'K,  'ethdn,  following  G., 
and  render,  is  their  destruction.  This  means, 
brings  destruction  to  them.  This  affords  a  suita- 
ble meaning,  as  well  as  a  contrast  to  a.  16a. 
Render,  A  prudent  man  does  everything  with 
knowledge.  This  does  not  require  a  change  in 
the  order  of  words  in  the  Hebrew,  as  some  sup- 
pose.     B.   Spreadeth   out   {flaunteth),   the 


56 


PROVERBS 


17  A  wicked  messenger  falleth  into  mischief  :  but 
a  faithful  ambassador  is  health. 

18  Poverty  and  shame  shall  be  to  him  that  refuseth 
instruction  :  but  he  that  regardeth  reproof  shall  be 
honoured. 

19  The  desire  accomplished  is  sweet  to  the  .soul : 
but  it  is  abomination  to  fools  to  depart  from  evil. 

20  He  that  walketh  with  wise  men  shall  be  wise : 
but  a  companion  of  fools  shall  be  destroyed. 

21  Evil  pursueth  sinners:  but  to  the  righteous 
good  shall  be  repaid. 

22  A  good  man  leaveth  an  inheritance  to  his  chil- 
dren's children ;  and  the  wealth  of  the  sinner  is 
laid  up  for  the  just. 

23  Much  food  is  in  the  tillage  of  the  poor:  but 
there  is  that  is  destroyed  for  want  of  judgment. 

24  He  that  spareth  his  rod  hateth  his  son  ;  but  he 
that  loveth  him  chasteneth  him  betimes. 

25  The  righteous  eateth  to  the  satisfying  of  his 
soul :  but  the  belly  of  the  wicked  shall  want. 


CHAPTER 

1  EVERY  wise  woman  buildeth  her  house :  but 
the  foolish  plucketh  it  down  with  her  hands. 

2  He  that  walketh  in  his  uprightness  feareth  the 
Lord  :  but  he  that  is  perverse  in  his  ways  despiseth 


[Ch.  XIV. 


17  A  wicked  messenger  falleth  into  evil  : 
But  a  faithful  ambassador  is  health. 

18  Poverty  and  shame  shall  be  to  him  that  refuseth 

correction : 
,^  Si^*  ^^  *'^^^  regardeth  reproof  shall  be  honoured. 

19  The  desire  accomplished  is  sweet  to  the  soul  • 
But  It  IS  an  abomination  to  fools  to  depart  from 

evil. 

20  Walk  with  wise  men,  and  thou  shalt  be  wise  • 
But  the  companion  of  fools  shall  smart  for  it ' 

21  Evil  pursueth  sinners : 

But  the  righteous  shall  be  recompensed  with 
good. 

22  A  good  man  leaveth  an  inheritance  to  his  chil- 

dren's children ; 
And  the  wealth  of  the  sinner  is  laid  up  for  the 
righteous. 

23  Much  food  is  in  the  tillage  of  the  poor : 

But  there  is  that  is  destroyed  by  reason  of  in- 
justice. 

24  He  that  spareth  his  rod  hateth  his  son : 

But  he  that  loveth  him  chasteneth  him  betimes 
2 )  The  righteous  eateth  t<j  the  satisfying  of  his  soul  * 
But  the  belly  of  the  wicked  shall  want. 

XIV. 

1  EVERY  wise  woman  buildeth  her  house : 
But  the  foolish  plucketh  it  down  with  her  own 

hands. 

2  He  that  walketh  in  his  uprightness  feareth  the 
Lord: 

But  he  that  is  perverse  in  his  ways  despiseth  him. 


rendering  of  the  A.  R.V.  is  the  better ;  it  means 
makes  a  display  of.  On  b,  see  12  :  23b ;  15  :  2b. 
17a.  FsiUethf  render,  plunges  (one),  reading 
'P'j^yuppil,  for  h'B]=ylppdl.  This  requires 
no  change  in  the  consonantal  text,  and  is  fav- 
ored by  the  parallelism.  It  has  reference  to 
the  effect  of  a  bad  messenger  not  on  himself, 
but  on  the  one  who  sends  him.  B.  (see  25 :  13.) 
Health,  render,  healing,  i.  e.,  comfort,  refresh- 
ment, coming  from  success.  18.  The  verse  is 
similar  to  15  :  32.  19a  is  similar  to  ver.  12b. 
B.  (See  29 :  27b.)  The  desife,  better,  a  desire. 
But,  render,  and.  B  may  be  regarded  as  giv- 
ing a  specific  example  of  the  general  fact  of  a, 
stated  from  the  other  side,  a  fool  clings  to  his 
desire,  which  is  evil.  20.  Walk  with  means 
associate  with.  Be  wise,  better,  become  wise. 
Smart  for  it,  better,  suffer,  as  in  11  :  15a. 
21.  Evil,  better,  misfortune.  B.  Render, 
But  he  recomiyenses  the  righteous  toith  good. 
"He"  refers  to  God.  "Good"  means  good 
fortune,  prosperity.  22b.  For  thought  see 
28  :  8;  Job  27  :  16  f.  23.  Render,  The  great 
man  eats  of  the  neiuly  tilled  land  of  the  poor; 
and  wealth  is  accumulated  by  injustice.  This 
translation  involves  two  changes  of  vowels, 
but  no  changes  in  consonants  in  the  Hebrew 
text,  reading  Vdx  31,  rfibh  'okhel,  forSjD  K-;}-), 
rSbh  'okhSl.^  The  rendering  of  a  is  substanti- 
ally that  of  T.,  that  of  b,  of  Fr.  Tliis  rendering 
has  the  advantage  of  giving,  without  change  of 
the  consonantal  text,  a  good  connected  mean- 


ing to  the  verse,  which  can  not  be  made  out  of 
MT.  The  thought  in  a  is  that  the  great  ones 
oppress  the  poor,  eating  even  the  product  of  the 
land  which  they  have  just  begun  to  cultivate, 
and  in  b  a  more  general  thought  of  the  same 
kind  is  presented,  that  wealth  is  often  gathered 
by  injustice.  The  parallelism  may  be  called 
synonymous.  It  is  a  statement  of  what  is  seen 
by  observation,  without  express  comment;  the 
thought  is  somewhat  similar  to  that  of  14  :  31. 
24.  The  verse  is  similar  to  23  :  13;  29  :  15; 
Ecclus.  .30 :  1  f  Spares  means  withholds,  does 
not  use  at  all.  The  meaning  of  a  is  that  a  son 
who  is  not  chastened  is  sure  to  grow  up  to  be 
bad,  so  that  a  parent  who  does  not  punish  is 
really  seeking  to  injure  his  son.  There  is  proba- 
bly no  direct  reference  to  the  infliction  of  death 
on  a  disobedient  son,  which  is  mentioned  in 
such  passages  as  Deut.  21  :  18-21.  B  gives  the 
antithesis  to  a.  25.  The  verse  is  similar  to 
10  :  3 ;  Ps.  34  :  10 ;  37  :  25.  Soul  is  used  here 
in  the  meaning  of  appetite,  seat  of  desire. 


Chap.  14.    I.  On  a  see  24:  3.    Every  wise 

woman,  render,  the  wisdom  of  women.  The 
foolish,  render,  the  folly,  i.  e.,  of  women.  The 
thought  is  the  result  of  the  labors  of  a  wise 
woman  in  promoting  the  prosperity  of  her 
household  and  of  a  foolish  woman  in  destroying 
it.  The  verse  gives  great  prominence  to  women, 
but  not  more  so  than  12  :  4  ;  31  :  10-31.  2.  The 
verse  makes  religion  and  morality  inevitablv 
'  See  "  American  Journal  of  Semitic  Languages,"  Vol.  XIX.,  p.  53  f. 


Ch.  XIV.] 


PROVERBS 


57 


3  In  the  mouth  of  the  foolish  is  a  rod  of  pride : 
but  the  lips  of  the  wise  shall  preserve  them. 

4  Where  uo  oxeu  are,  the  crib  is  cleau  :  but  much 
increase  is  by  the  strength  of  the  ox. 

5  A  faithful  witness  will  not  lie :  but  a  false  wit- 
ness will  utter  lies. 

6  A  scoruer  seeketh  wisdom,  and  findeth  it  not : 
but  knowledge  is  easy  unto  him  that  under- 
standeth. 

7  Go  from  the  preseope  of  a  foolish  man,  when 
thou  perceivest  not  in  him  the  lips  of  knowledge. 

8  The  wisdom  of  the  prudent  is  to  understand  his 
way  :  but  the  folly  of  fools  is  deceit. 

9  Fools  make  a  mock  at  sin :  but  among  the 
righteous  there  is  favour. 

10  The  heart  knoweth  his  own  bitterness  ;  and  a 
stranger  doth  not  intermeddle  with  his  joy. 

11  The  house  of  the  wicked  shall  be  overthrown : 
but  the  tabernacle  of  the  upright  shall  flourish. 

12  There  is  a  way  which  seemeth  right  unto  a 
man  ;  but  the  end  thereof  are  the  ways  of  death. 

13  Even  in  laughter  the  heart  is  sorrowful ;  and 
the  end  of  that  mirth  is  heaviness. 

14  The  backslider  in  heart  shall  be  filled  with  his 
own  ways :  and  a  good  man  shaU  be  satisfied  from 
himself. 

15  The  simple  believeth  every  word  :  but  the  pru- 
dent man  looketh  well  to  his  going. 

16  A  wise  man  feareth,  and  departeth  from  evil : 
but  the  fool  rageth,  and  is  confident. 


3  In  the  mouth  of  the  foolish  is  a  rod  of  pride : 
But  the  lips  of  the  wise  shall  preserve  them. 

4  Where  no  oxen  are,  the  crib  is  clean  : 

But  much  increase  is  by  the  strength  of  the  ox. 

5  A  faithful  witness  will  not  lie : 
But  a  false  witness  uttereth  lies. 

6  A  scorner  seeketh  wisdom,  and  fitideth  it  not : 
But  knowledge  is  easy  unto  him  that  hath  un- 
derstanding. 

7  Go  into  the  presence  of  a  foolish  man. 

And  thou  shalt  not  perceive  in  him  the  lips  of 
knowledge. 

8  The  wisdom  of  the  prudent  is  to  understand  his 

way: 
But  the  folly  of  fools  is  deceit. 

9  The  foolish  make  a  mock  at  guilt : 

But  among  the  upright  there  is  good  will. 

10  The  heart  knoweth  its  own  bitterness  ; 

And  a  stranger  doth  not  intermeddle  with  its  joy. 

11  The  house  of  the  wicked  shall  be  overthrown  : 
But  the  tent  of  the  upright  shall  flourish. 

12  There  is  a  way  which  seemeth  right  unto  a  man. 
But  the  end  thereof  are  the  ways  of  death. 

13  Even  in  laughter  the  heart  is  sorrowful ; 
And  the  end  of  mirth  is  heaviness. 

14  The  backslider  in  heart  shall  be  filled  with  his 

own  ways : 
And  a  good  man  shall  be  satisfied  from  himself. 

15  The  simple  believeth  every  word  : 

But  the  prudent  man  looketh  well  to  his  going. 

16  A  wise  man  feareth,  and  departeth  from  evil : 
But  the  fool  beareth  himself  insolently,  and  is 

confident. 


connected.  3.  A  rod  of  pride  {rod  for  his 
pride),  render,  «  shoot  of  pride.  The  word 
translated  "shoot,"  "ItOn,  hotir,  occurs  else- 
where only  in  Isa.  11  :  1.  The  meaning  is  that 
the  language  of  the  fool  is  proud,  it  is  a  shoot 
springing  from  the  stock  of  pride  in  his  heart. 
Them  refers  to  the  wise ;  in  the  similar  passages 
12  :6, 18,  on  the  other  hand,  the  reference  is  to  the 
effect  on  others.  4a  probably  means  that  one 
who  has  no  cattle  saves  the  expense  of  providing 
for  them ;  b,  that,  on  the  other  hand,  cattle  are 
a  source  of  income.  A  is  to  be  regarded  as  in 
reality  concessive  without  the  formal  expression, 
the  meaning  being:  although  this  is  the  case, 
yet.  The  verse  is  addressed  to  those  who  might 
think  it  an  advantage  not  to  be  obliged  to  pro- 
vide fodder  for  cattle ;  they  are  admonished  to 
remember  the  other  side  of  the  case.     5.  The 

verse  is  similar  to  12  :  17.     (  see  also  e  :  is ;  u  :  25 ;  19  : 

5.)  The  thought  here  is  that  a  man  testifies  ac- 
cording to  his  character ;  12  :  17  expresses  more 
than  that ;  see  note  there.  6.  The  seeking  in  a  is 
manifestly  external  not  real,  it  is  for  some  ad- 
vantage that  may  be  gained,  and  does  not  begin 
with  the  fear  of  God.  The  thought  is  similar  to 
that  of  1  :  28 ;  see  note  there.  7.  Render,  Go 
forth  from  the  presence  of  a  foolish  mem,  since 
thou  hast  not  perceived  in  him  lips  of  knowledge. 
This  is  the  natural  rendering  of  the  verse,  and 
gives  the  best  meaning.  This  makes  the  verse 
an  admonition  to  avoid  the  society  of  fools.  8. 
Deceit  probably  means  self-deceit.  9a.  Ren- 
der with  R.  v.,  not  A.  R.  V.  Am 011  g  in  b  in- 
dicates that  by  good  will  is  meant  the  mutual 


favor  of  men  to  each  other,  otherwise  it  would 
naturally  mean  the  favor  of  God.  The  thought 
of  the  verse  then  is,  the  foolish  continually  in- 
cur guilt  by  their  treatment  of  their  fellow-men, 
and  care  not  for  it ;  the  upright  escape  guilt  by 
mutual  good  will.  10b.  Render,  and  another 
cannot  share  its  joy.  11.  The  ver.se  is  very 
similar  to  12  :  7.  12.  The  verse  is  identical 
with  16  :  25 ;  a  similar  thought  is  found  in  5 : 
5  f ;  7  :  27 ;  12  :  28;  see  note  on  last  passage. 
Way  is  singular  in  form,  but  really  plural  in 
meaning,  as  is  often  the  case ;  there  are  some 
such  ways,  some  courses  of  action.  13.  Is  sor- 
rowful, render,  may  be  sorrowful.  The  ren- 
dering of  R.  V.  is  equally  possible,  but  such  a 
general  statement  does  not  accord  with  the  facts 
of  life,  nor  with  the  cheerful  view  of  life  ordi- 
narily presented  in  Proverbs.  As  translated 
above  the  thought  is  that  in  many  cases  there  is 
an  undercurrent  of  sorrow  in  the  midst  of  laugh- 
ter. Mirth,  render,  the  mirth,  i.  e.,  such  mirth 
as  is  spoken  of  in  a.  Eccl.  7  :  3  gives  a  contrast 
to  the  thought  of  the  verse.  14.  Render,  One 
perverted  in  heart  shall  be  sated  from  his  own 
ways ;  and  a  good  man  from  his  own  deeds.  This 
rendering  involves  a  slight  change  of  text  in 
one  word,  which  is  demanded  by  the  parallelism 
and  general  thought,  reading  Vvb^^O,  mhn- 
mfi"  leilaw,  for  vS^'D,  meale'nv.  "  One  perverted 
in  heart "  means  one  whose  heart  is  turned  away 
from  God.  The  force  of  "  shall  be  sated  "  in  a 
continues  to  b.  The  thought  of  both  is,  a  man 
receives  a  full  return  for  his  deeds.  15a  shows 
undue    credulity,    b    wise   cautiousness.     16 


58 


PROVERBS 


[Ch.  XIV. 


17  He  that  is  soon  angry  dealeth  foolishly  :  and  a 
man  of  wicked  devices  is  hated. 

18  The  simple  inherit  folly:  but  the  prudent  are 
crowned  with  knowledge. 

19  The  evil  bow  before  the  good ;  and  the  wicked 
at  the  gates  of  the  righteous. 

20  The  poor  is  hated  even  of  his  own  neighbour : 
but  the  rich  hath  many  friends. 

21  He  that  despiseth  his  neighbour  sinneth :  but 
he  that  hath  mercy  on  the  poor,  happy  is  he. 

22  Do  they  not  err  that  devise  evil?  but  mercy 
and  truth  shall  be  to  them  that  devise  good. 

23  In  all  labour  there  is  profit:  but  the  talk  of 
the  lips  tendeth  only  to  penury. 

24  The  crown  of  the  wise  is  their  riches  :  but  the 
foolishness  of  fools  is  folly. 

25  A  true  witness  delivereth  souls :  but  a  deceitful 
witness  speak eth  lies. 

26  In  the  fear  of  the  Lord  is  strong  confidence ; 
and  his  children  shall  have  a  place  of  refuge. 

27  The  fear  of  the  Lord  is  a  fountain  of  life,  to 
depart  from  the  snares  of  death. 

28  In  the  multitude  of  people  is  the  king's  hon- 
our :  but  in  the  want  of  people  is  the  destruction  of 
the  prince. 

29  He  that  is  slow  to  wrath  is  of  great  understand- 
ing :  but  he  that  is  hasty  of  spirit  exalteth  folly. 

30  A  sound  heart  is  the  life  of  the  flesh :  but  envy 
the  rottenness  of  the  bones. 

31  He  that  oppresseth  the  poor  reproacheth  his 
Maker:  but  he  that  hououreth  him  hath  mercy  on 
the  poor. 

32  The  wicked  is  driven  away  in  his  wickedness: 
but  the  righteous  hath  hope  in  his  death. 

33  Wisdom  resteth  in  the  heart  of  him  that  hath 


Feareth.  The  object  is  not  stated,  and  there- 
fore is  probably  to  be  regarded  as  general,  but 
with  especial  reference  to  God.  Evil  here  is 
moral  evil,  evil  actions.  The  thought  is  similar 
to  that  of  3  :  7  and  16  :  6.  The  fool,  better,  a 
fool.  Confident,!  e.,  self-confident.  17.  Both 
clauses  are  unfavorable,  the  second  being  strong- 
er than  the  first.  (See  lo :  is. )  18.  Inherit,  ren- 
der, possess.  Are  crowned  with,  render,  hold 
fast,  the  literal  meaning  being  surround.  19. 
Supply  are  after  wicked  in  b.  The  plural 
gates  suggests  a  palace,  as  in  8  ;  34.  A  indicates 
submission  in  general  of  the  evil  to  the  good  ;  b, 
more  specifically,  that  they  come  to  them  as 
suppliants  to  the  gates  of  a  palace.  20.  The 
verse  is  very  similar  to  19  :  4.  B.  It  is  more 
literal  to  render,  But  the  friends  of  the  rich  are 
many,  which  expresses  the  same  thought.  21a 
is  similar  in  thought  to  Lev.  19  :  18.  Neigh- 
bor. The  context,  especially  the  parallelism, 
shows  that  he  is  thought  of  as  poor.  22a  is  a 
rhetorical  question  implying  the  answer  surely, 
as  in  8  :  1.  23.  In,  better,  for,  i.  e.,  as  the  re- 
ward for.  Profit,  better,  gain.  24b.  It  is 
implied  that  this  is  in  spite  of  riches.  25.  The 
verse  is  similar  to  12  :  17.  Delivereth  souls, 
render,  saves  lives,  i.  e.,  saves  the  innocent  from 
being  put  to  death  unjustly.  B.  It  is  implied 
by  the  parallelism  that  as  a  consequence  of  the 
deceit  men  are  put  to  death  unjustly.    26b  is 


17  He  that  is  soon  angry  will  deal  foolishly  : 
And  a  man  of  wicked  devices  is  hated. 

18  The  simple  inherit  folly  : 

But  the  prudent  are  crowned  with  knowledge. 

19  The  evil  bow  before  the  good  ; 

And  the  wicked  at  the  gates  of  the  righteous. 

20  The  poor  is  hated  even  of  his  own  neighbour : 
But  the  rich  hath  many  friends. 

21  He  that  despiseth  his  neighbour  sinneth  : 

But  he  that  hath  pity  on  the  poor,  happy  is  he. 

22  Do  they  not  err  that  devise  evil  ? 

But  mercy  and  truth  shall  be  to  them  that  devise 
good. 

23  In  all  labour  there  is  profit : 

But  the  talk  of  the  lips  tendeth  only  to  penury. 

24  The  crown  of  the  wi.se  is  their  riches : 
But  the  folly  of  fools  is  only  folly. 

25  A  true  witness  delivereth  souls : 

But  he  that  uttereth  lies  catiseth  deceit. 

26  In  the  fear  of  tlie  Lord  is  strong  confidence  : 
And  his  children  shall  have  a  place  of  refuge. 

27  The  fear  of  the  Lord  is  a  fountain  of  life, 
To  depart  from  the  snares  of  death. 

28  In  the  multitude  of  people  is  the  king's  glory  : 
But  in  the  want  of  people  is  the  destruction  of 

the  prince. 

29  He  that  is  slow  to  anger  is  of  great  understanding: 
But  he  that  is  hasty  of  spirit  exalteth  folly. 

30  A  sound  heart  is  the  life  of  the  flesh  : 
But  envy  is  the  rottenness  of  the  bones. 

31  He  that  oppresseth  the  poor  reproacheth   his 

Maker : 
But  he  that  hath  mercy  on  the  needy  honoureth 
him. 

32  The  wicked  is  thrust  down  in  his  evil-doing : 
But  the  righteous  hath  hope  in  his  death. 

33  Wisdom  resteth  in  the  heart  of  him  that  hath 

understanding : 


similar  to  13  :  22a;  20  :  7;  Exod.  20  :  5.  His. 
The  antecedent  is  not  any  word  expressed, 
but  is  the  implied  actor  in  a,  the  one  in  whom 
is  the  fear  of  Jehovah.  27.  The  verse  is  simi- 
lar to  13  :  14,  b  being  identical  in  both.  29. 
Exalteth,  better,  carries,  bears  it  about  con- 
tinually. 30.  A  sound  heart  {a  tranquil 
heart),  better,  a.  tranquil  mind.  Envy,  the 
parellelism  indicates  that  it  is  better  to  give  the 
more  general  meaning  passion.  Bones,  (see 
note  on  3 : 8.)  31a  is  nearly  identical  with  17  : 
5a.  (.See  also  22 :  2 ;  Job  31 :  15.)  B  is  similar  to  19  : 
17a.  His  Maker.  "  His  "  refers  probably  to  the 
poor  rather  than  to  the  oppressor,  the  thought  be- 
ing that  injury  to  the  poor  is  really  injury  done  to 
God  who  created  him.  32.  Evil-doing,  render, 
calamity.  A  means  that  in  the  time  of  calamity 
the  wicked  is  overthrown,  there  is  no  further 
hope  for  him.  Hath  hope  {hath  a  refuge). 
The  rendering  of  the  A.  R.  V.  is  the  better, 
although  the  meaning  is  about  the  same.  The 
thought  is  that  he  has  a  hope,  and  also  a  sure 
basis  for  it.  According  to  general  usage  this 
means  a  hope  in  God.  This  could  only  be  in 
reference  to  the  future  life,  which  is  therefore 
the  reference  here,  as  previously  in  11  :  7,  where 
see  note.  The  change  of  text  by  some,  to  avoid 
the  reference  to  the  future  life,  is  unnecessary. 
33.  In  comparison  with  a  see  10  :  14  ;  with  b, 
13  :  16b  and  15  :  2b ;  and  with  the  verse  as  a 


Ch.  XV.] 


PROVERBS 


59 


understanding:   but  that  which  is  in  the  midst  of 
fools  is  made  known. 

34  Righteousness  exalteth  a  nation  :  but  sin  is  a 
reproach  to  any  people. 

35  The  king's  favour  is  toward  a  wise  servant : 
but  his  wrath  is  against  him  that  causeth  shame. 


But  that  which  is  in  the  inward  part  of  fools  is 
made  known. 

34  Righteousness  exalteth  a  nation  : 
But  sin  is  a  reproach  to  any  people. 

35  The  king's  favour  is  toward  a  servant  that  deal- 

eth  wisely  : 
But  his  wrath  shall  be  against  him  that  causeth 
shame. 


CHAPTER    XV 


1  A  SOFT  answer  turneth  away  wrath:  but 
grievous  words  stir  up  anger. 

2  The  tongue  of  the  wise  useth  knowledge  aright : 
but  the  mouth  of  fools  poureth  out  foolishness. 

3  The  eyes  of  the  Lord  are  iu  every  place,  behold- 
ing the  evil  and  the  good. 

4  A  wholesome  tongue  is  a  tree  of  life :  but  per- 
verseness  therein  is  a  breach  in  the  spirit. 

5  A  fool  despiseth  his  father's  instruction :  but  he 
that  regardeth  reproof  is  prudent. 

6  In  the  house  of  the  righteous  is  much  treasure: 
but  in  the  revenues  of  the  wicked  is  trouble. 

7  The  lips  of  the  wise  disperse  knowledge :  but 
the  heart  of  the  foolish  doeth  not  so. 

8  The  sacrifice  of  the  wicked  is  an  abomination 
to  the  Lord :  but  the  prayer  of  the  upright  is  his 
delight. 

9  The  way  of  the  wicked  is  an  abomination  unto 
the  Lord  :  but  he  loveth  him  that  followeth  after 
righteousness. 

10  Correction  is  grievous  unto  him  that  forsaketh 
the  way :  and  he  that  hateth  reproof  shall  die. 

11  Hell  and  destruction  are  before  the  Lord  ;  how 
much  more  then  the  hearts  of  the  children  of  men  ? 


1  A  SOFT  answer  turneth  away  wrath : 
But  a  grievous  word  stirreth  up  anger. 

2  The   tongue  of   the  wise  uttereth    knowledge 

aright : 
But  the  mouth  of  fools  poureth  out  folly. 

3  The  eyes  of  the  Lord  are  in  every  place, 
Keeping  watch  upon  the  evil  and  the  good. 

4  A  wholesome  tongue  is  a  tree  of  life  : 

But  perverseness  therein  is  a  breaking  of  the 
spirit. 

5  A  fool  despiseth  his  father's  correction  : 

But  he  that  regardeth  reproof  getteth  prudence. 

6  In  the  house  of  the  righteous  is  much  treasure : 
But  in  the  revenues  of  the  wicked  is  trouble. 

7  The  lips  of  the  wise  disperse  knowledge: 
But  the  heart  of  the  foolish  doeth  not  so. 

8  The  sacrifice  of  the  wicked  is  an  abomination  to 

the  Lord : 
But  the  prayer  of  the  upright  is  his  delight. 

9  The  way  of  the  wicked  is  an  abomination  to  the 

Lord: 
But  he  loveth  him  that  followeth  after  right- 
eousness. 

10  There  is  grievous  correction  for  him  that  forsak- 

eth the  way : 
Ajid  he  that  hateth  reproof  shall  die. 

11  Sheol  and  Abaddon  are  before  the  Lord  : 

How  much  more  then  the  hearts  of  the  children 
of  men ! 


whole,  12  :  23.  Render,  Wisdom  rests  in  an  in- 
telligent heart;  but  is  made  known  in  theimvard 
part  of  fools.  The  subject  in  b  can  only  be 
"  wisdom  "  from  a.  The  contrast  is  in  the  words 
"  rests  "  and  "  is  made  known  "  ;  the  meaning  of 
the  verse  is,  then,  that  a  wise  man  keeps  wisdom 
in  his  heart,  he  himself  keeps  silent,  while  a  fool 
is  continually  talking  and  proclaiming  it.  The 
chief  difficulty  is  in  the  use  of  the  word  wis- 
dom in  reference  to  a  fool,  a  difficulty  which 
is  removed,  however,  by  regarding  it  as  used 
subjectively;  it  is  what  the  fool  regards  as 
wisdom.  The  contrast  is  between  the  silence 
of  the  wise  and  the  talkativeness  of  fools. 
There  is  no  difficulty  here  sufficiently  great  to 
make  it  necessary  to  change  the  text,  as  some 
have  thought.  35b.  Render,  but  his  wrath  is 
he  that  does  shamefully.  "  Wrath  "  here  means 
by  metonymy  object  of  wrath. 

Chap.   15.       lb.    (See  note  on  6   :   14c.)      2.   (See 

16  :  23.)  A  is  similar  to  ver.  7a.  3.  The  verse  is 
similar  to  5  :  21  (see  note),  Ps.  33  :  13-15.  This 
verse  is  intended  as  a  warning  to  evil-doers. 
4.  Wholesome  [gentle).  The  rendering  of 
the  A.  R.  V.  is  the  better.  Perhaps  better  yet 
is  soothing.  A  tree  of  life.  (See  note  on 
3  :  18.)      5.   Getteth  prudence,  better,  acts 


iprudently.  6a,  it  is  better  to  render  literally, 
The  house  of  the  righteous  is  much  treasure, 
which  means,  by  metonymy,  is  a  place  of  much 
treasure.  B  is  similar  in  thought  to  ver.  27 ; 
10:2a;  11:4a.  Trouble.  The  antithesis  is 
not  quite  exact,  but  it  is  not  necessary  to  change 
the  text  of  this  word  in  order  to  make  it  more 
exact,  as  some  have  done,  (see  ii  :  29;  is :  27.) 
7a  is  similar  to  ver.  2a ;  10  :  31a.  Doeth  not 
so  is  a  tame  conclusion.  Render,  is  not  right, 
i.  €.,  does  not  itself  have  the  right  tendency 
and  so  cannot  guide  and  help  others.  8a  is 
similar  to  28  :  9  ;  21  :  27  ;  Isa.  1  :  11  f. ;  b  to  29b  ; 
11  :  20  ;  12  :  22.  It  is  difficult  not  to  think  that 
prayer  and  sacrifice  are  here  used  as  nearly 
synonymous,  although  they  could  hardly  be 
entirely  so.  Sacrifice  and  prayer  are  often  asso- 
ciated, prayer  accompanying  sacrifice.  Hence 
it  is  probable  that  here  sacrifice  speaks  of  one 
part  and  prayer  of  another,  of  the  same  general 
act  of  worship.  Sacrifice  is  mentioned  else- 
where in  Proverbs  in  7  :  14 ;  17  :  1 ;  21  :  3,  27. 
10.  Grievous  correction.  The  parallelism 
indicates  that  this  is  another  phrase  for  death. 
The   way,  i.  e.,   the  right  way,  the  way  of 

life.       (See  2  :  13  ;    10  ;  17  ;   5:6;    15  :  24  ;   8  :  20  ;    12  :  28.) 

B.  (See  5  :  23;  10  :  17,  27.)  The  teaching  is  that 
untimely  death  follows  sin.    11a.  Very  similar 


60 


PROVERBS 


[Ch.  XV. 


12  A  scorner  loveth  not  one  that  reproveth  him  : 
neither  will  he  go  unto  the  wise. 

13  A  merry  heart  maketh  a  cheerful  countenance  : 
but  by  sorrow  of  the  heart  the  spirit  is  broken. 

14  The  heart  of  him  that  hath  understanding 
seeketh  knowledge  •  but  the  mouth  of  fools  feedeth 
on  foolishness. 

15  All  the  days  of  the  afflicted  are  evil :  but  he 
that  is  of  a  merry  heart  hath  a  continual  feast. 

16  Better  is  little  with  the  fear  of  the  Lord,  than 
great  treasure,  and  trouble  therewith. 

17  Better  is  a  dinner  of  herbs  where  love  is,  than 
a  stalled  ox  and  hatred  therewith. 

18  A  wrathful  man  stirreth  up  strife :  but  he  that 
is  slow  to  anger  appeaseth  strife. 

19  The  way  of  the  slothful  man  is  as  a  hedge  of 
thorns  :  but  the  way  of  the  righteous  is  made  plain. 

20  A  wise  son  maketh  a  glad  father :  but  a  foolish 
man  despiseth  his  mother. 

21  Folly  is  joy  to  him  that  is  destitute  of  wisdom  : 
but  a  man  of  understanding  walketh  uprightly. 

22  Without  counsel  purposes  are  disappointed: 
but  in  the  multitude  of  counsellors  they  are  estab- 
lished. 

23  A  man  hath  joy  by  the  answer  of  his  mouth ; 
and  a  word  spoken  in  due  sea,son,  how  good  is  it ! 

24  The  way  of  life  is  above  to  the  wise,  that  he 
may  depart  from  hell  beneath. 


phraseology  is  found  in  Job  26  :  6 ;  see  also  Ps. 
139  :  8, 11  f. ;  38  :  9.  Sheol  is  here  used  as  the 
strongest  expression  for  a  place  unknown  to 
men.  Abaddon.  The  word  means,  literally, 
destruction.  It  is  always  used  as  a  descriptive 
term,  synonymous  with  "  Sheol."  B  is  similar 
to  Jer.  17  :  10 ;  Ps.  38  :  9  ;  see  also  Prov.  25  :  3. 
12b  is  the  result  of  a.  13.  Heart  in  both 
clauses  has  the  somewhat  uncommon  meaning 
of  the  seat  of  the  emotions ;  so  in  ver.  15.  Spirit 
has  here  the  same  meaning  as  sometimes  in 
English — courage,  resolutio7i.  14a  is  very  simi- 
lar to  18  :  15a.  Eender  a,  Ayi  intelligent  mind 
seeks  knowledge.  B.  Feedeth  on,  render, 
is  occupied  with,  i.  e.,  in  its  utterance.  15.  The 
afflicted,  here  better,  07ie  in  trouble.  Evil, 
here  not  in  the  ethical  sense,  but  meaning 
hard,  burdensome.  Heart.  (See  note  on  ver.  is.) 
16.  The  verse  is  similar  to  16  :  8 ;  17  :  1 ;  Ps. 
37  :  16.  Here  and  in  ver.  17  there  is  no  intima- 
tion that  riches  generally  cause  trouble,  hatred, 
etc.  In  fact,  the  general  teaching  of  Proverbs 
is  that  riches,  at  least  to  a  moderate  extent,  are 
a  blessing,  the  gift  of  God,  and  a  token  of  his 
favor.  But  sometimes  they  are  wrongly  ac- 
quired and  evils  may  be  associated  with  them. 
They  are  not,  therefore,  the  greatest  blessing ; 
the  ethical  and  religious  condition  is  more  im- 
portant. 17.  Stalled,  render,  fatted.  18a 
is  nearly  identical  with  29  :  22a  (see  also  29  : 
•■fsb),  and  is  similar  to  28  :  25a.  Wrathful, 
better,  passionate.  It  means  not  one  who  is 
angry,  but  one  who  is  easily  angered,  who  often 


12  A  scorner  loveth  not  to  be  reproved : 
He  will  not  go  unto  the  wise. 

13  A  merry  heart  maketh  a  cheerful  countenance : 
But  by  sorrow  of  heart  the  spirit  is  broken. 

14  The  heart  of  him  that  hath  understanding  seek- 

eth knowledge: 
But  the  mouth  of  fools  feedeth  on  folly. 

15  All  the  days  of  the  afflicted  are  evil : 

But  he  that  is  of  a  cheerful  heart  hath  a  con- 
tinual feast. 

16  Better  is  little  with  the  fear  of  the  Lord, 
Than  great  treasure  and  trouble  therewith. 

17  Better  is  a  dinner  of  herbs  where  love  is, 
Than  a  stalled  ox  and  hatred  therewith. 

18  A  wrathful  man  stirreth  up  contention  : 
But  he  that  is  slow  to  anger  appeaseth  strife. 

19  The  way  of   the  sluggard  is  as    an   hedge  of 

thorns : 
But  the  path  of  the  upright  is  made  an  high 
way. 

20  A  wise  son  maketh  a  glad  father : 

But  a  foolish  man  despiseth  his  mother. 

21  Folly  is  joy  to  him  that  is  void  of  wisdom  : 

But  a  man  of  understanding  maketh  sti'aight 
his  going. 

22  Where  there  is  no  counsel,  purposes  are  disap- 

pointed : 
But  in  the  multitude  of  counsellors  they  are 
established. 

23  A  man  hath  joy  in  the  answer  of  his  mouth : 
And  a  word  in  due  season,  how  good  is  it ! 

24  To  the  wise  the  way  of  Uiegoeth  upward. 
That  he  may  depart  from  Sheol  beneath. 


becomes  angry,  the  exact  opposite  of  slow  to 
anger  in  b.  19a,  the  meaning  is  that  the 
way  is  continually  beset  with  difficulties,  so 
that  he  is  unable  to  advance.  Here  the  diffi- 
culties are  real,  caused  by  his  laziness ;  in  22  : 
13  they  are  imaginary.  B.  The  exact  antith- 
esis to  sluggard  would  be  diligent.  An  an- 
tithesis is  obtained,  however,  by  the  natural 
inference  from  b  that  the  upright  man  is  dili- 
gent. 20a  is  identical  with  10  :  la ;  b  is  simi- 
lar to  10  :  lb.  21.  Here,  as  elsewhere,  folly  is 
an  ethical  as  well  as  an  intellectual  term,  as  is 
suggested  by  maketh  straight  in  b.  22. 
Similar  to  11  :  14 ;  b  is  similar  to  20  :  18a ; 
24:6b.  Purposes  are  disappointed,  bet- 
ter, ^/ans  are  broken,  i.  e.,  fail.  Are  estab- 
lished, i.  e.,  succeed.  23a,  see  24:  26;  b, 
see  25  :  11.  In  the  answer,  better,  through 
the  answer.  Some  think  that  answer  here 
means  in  general  utterance,  as  probably  in 
16  :  1.  But  it  is  better  to  keep  the  common 
meaning  here,  as  that  is  equally  appropriate  in 
the  connection,  and  think  of  a  fitting  answer  to 
what  another  has  said.  The  joy  might  natu- 
rally come  both  from  his  own  recognition  of  the 
fitness  of  the  answer  and  from  a  similar  recog- 
nition on  the  part  of  others.  24a,  render.  The 
way  of  life  lohich  is  upward  (belongs)  to  the 
wise.  "  Life,"  in  the  phrase  "  way  of  life,"  in 
Proverbs,  regularly  refers  to  the  present  life,  so 
that  the  presumption  is  that  it  does  so  here.  It 
is  also  to  be  observed  that  the  phrase  is  in 
contrast  with  Sheol  in  b,  which  would  indi- 


Ch.  XVI.] 


PEOVERBS 


61 


25  The  Lord  will  destroy  the  house  of  the  proud : 
but  he  will  establish  tlie  border  of  the  widow. 

26  The  thoughts  of  the  wicked  are  an  abomina- 
tion to  the  Lord :  but  tUe  u-uids  of  the  pure  are 
pleasant  words. 

27  He  that  is  greedy  of  gain  troubleth  his  own 
house  :  but  he  that  hateth  gifts  shall  live. 

28  The  heart  of  the  righteous  studieth  to  answer : 
but  the  mouth  of  the  wicked  poureth  out  evil 
things. 

29  The  Lord  is  far  from  the  wicked  :  but  he  hear- 
eth  the  prayer  of  the  righteous. 

30  The  light  of  the  eyes  rejoiceth  the  heart ;  and 
a  good  report  maketh  the  bones  fat. 

31  The  ear  that  heareth  the  reproof  of  life  abideth 
among  the  wise. 

32  He  that  refuseth  instruction  despiseth  his  own 
soul :  but  he  that  heareth  reproof  getteth  under- 
standing. 

33  The  fear  of  the  Lord  is  the  instruction  of  wis- 
dom ;  and  before  honour  is  humility. 


25  The  Lord  will  root  up  the  house  of  the  proud : 
But  he  will  establish  the  border  of  the  widow. 

26  Evil  devices  are  an  abomination  to  the  Lord  : 
But  pleasant  words  are  pure. 

27  He  that  is  greedy  of  gain  troubleth  his  own 

house  : 
But  he  that  hateth  gifts  shall  live. 

28  The  heart  of  the  righteous  studieth  to  answer: 
But  the  mouth  of  the  wicked  poureth  out  evil 

things. 

29  The  Lord  is  far  from  the  wicked  : 

But  he  heareth  the  prayer  of  the  righteous. 

30  The  light  of  the  eyes  rejoiceth  the  heart : 
And  good  tidings  make  the  bones  fat. 

31  The  ear  that  hearkeneth  to  the  reproof  of  life 
Shall  abide  among  the  wise. 

32  He  that  refuseth  correction  despiseth  his  own 

soul: 
But  he  that  hearkeneth  to  reproof  getteth  under- 
standing. 

33  The  fear  of  the  Lord  is  the  instruction  of  wis- 

dom; 
And  before  honour  goeth  humility. 


CHAPTER    XVI 


1  THE  preparations  of  the  heart  in  man,  and  the 
answer  of  the  tongue,  is  from  the  Lord. 

2  All  the  ways  of   a  man  are  clean  in  his  own 
eyes  :  but  the  Lord  weigheth  the  spirits. 

3  Commit  thy  works  unto  the    Lord,  and    thy 
thoughts  shall  be  established. 


1  THE  preparations  of  the  heart  belong  to  man  : 
But  the  answer  of  the  tongue  is  from  the  Lord. 

2  All  the  ways  of  a  man  are  clean  in  his  own  eyes : 
But  the  Lord  weigheth  the  spirits. 

3  Commit  thy  works  unto  the  Lord, 
And  thy  thoughts  shall  be  established. 


cate  a  reference  to  this  life.  It  is  therefore  best 
to  accept  that  meaning,  since  it  is  entirely  suit- 
able in  this  connection.  Upward  is  used  as  a 
description  of  the  present  life  in  contrast  with 
beneath  in  b,  which  is  used  as  a  description 
of'Sheol."  35a  is  similar  to  16 :  5a.  Estab- 
lish   the    border.        (see  22  :  28;   23  ;  10;   Deut.  19  : 

14 ;  27  :  17. )  Thls  mcans  confirm  the  owner  in 
possession  of  the  laud  in  contrast  with  the  re- 
moval of  the  boundary,  which  was  equivalent 
to  its  being  seized  by  some  one  else.  26.  As  it 
stands,  b  gives  little  meaning  either  by  itself  or 
in  connection  with  a.  It  seems  best  to  change 
the  text  slightly,  nearly  with  Chajes,  reading 
D|VJ  Q'"19>!!  ''!?intp^  ut^hdri  '"mdrlm  no&m,  for 
D;'.'J-''")pN  b"''\intpV  nhhorim  'tm'ri,  no&ni,  and 
render,  Btd  the  pure  in  ivords  are  acceptable  (to 
him),  which  affords  a  good  meaning  and  is  in 
harmony  with  the  parallelism.  27.  Gain, 
render,  ruijust  gain.  Troubleth  means  brings 
disaster  upon.  For  the  thought,  see  note  on  11 : 
29.  Gifts  (bribes),  the  rendering  of  A.  R.  V.  is 
the  better.  Tliese  are  such  as  are  offered  to  a 
judge.  By  itself  the  thought  of  a  might  be  more 
general,  referring  to  any  unjust  acquisition,  but 
in  connection  with  b  it  probably  refers  especially 
to  oppression  by  an  unjust  judge.  28.  Heart, 
render,  mi7id.  The  chief  thought  of  ver.  28  is 
that  the  righteous  speaks  after  due  considera- 
tion, the  wicked  inconsiderately.  It  is  also 
implied  in  a  that  the  words  are  good  and  stated 
in  b  that  they  are  evil.  29b.  (See  ver.  8;  Pa. 
1:6.)  30.  Heart  may  be  his  own  or  an- 
other's;  the  parallelism  indicates  the    latter. 


The    light    of  the    eyes,   then,    means   a 

friendly,  favorable  look  of  the  eyes.  See  simi- 
lar phrases  in  16  :  15  and  Ps.  4  :  6.  31.  Ear, 
synecdoche,  meaning  man,  as  often.  Reproof 
of  life,  reproof  leading  to  life.  32.  (see  8 ;  se : 
13  :  18;  19  :  8. )  Dcspiseth  his  own  soul, 
better,  despises  himself,  i.  e.,  regards  himself, 
in  particular  his  general  welfare,  as  of  little 
value.  Another  po.ssible  rendering  is,  despises 
his  life,  but  it  is  not  so  good  because  there  is 
nothing  in  this  connection  to  point  specifically 
to  the  thought  of  death.  33a  is  similar  to 
1  :  7 ;  9  :  10 ;  b  is  identical  with  18  :  12b,  where 
it  is  in  exact  antithetic  parallelism.  Instruc- 
tion of  wisdom  means  instruction  leading  to 
wisdom.  The  relation  of  subject  and  predicate 
in  a  is  not  very  exact ;  the  meaning  is,  the  fear 
of  Jehovah  gives  instruction  leading  to  wisdom. 

Chap.  16.  1.  The  preparations  of  the 
heart,  render,  The  deliberations  of  the  mind. 
Answer  is  probably  used  in  a  broad  sense, 
equivalent  to  utterance.  The  ver.se  apparently 
can  only  mean,  man  can  think  and  deliber- 
ate, but  Divine  help  is  needed  to  speak  words 
that  are  fitting.  The  thought  is  somewhat 
like  that  of  Matt.  10  :  19.  It  cannot  be  gen- 
eralized, as  Toy  would  do,  so  as  to  be  equiva- 
lent to  "Man  proposes,  God  disposes";  see 
note  on  ver.  9.  It  is  a  similar  thought,  but  in  a 
specific  application  referring  only  to  speech. 
2.  The  verse  is  nearly  identical  with  21  :  2  and 
similar  to  3  :  7  ;  14  :  12  ;  24  :  12.  3.  Works,  in 
the  sense  of  undertakings.    Thoughts  (pur- 


62 


PROVERBS 


[Ch.  XVL 


4  The  Lord  hath  made  all  things  for  himself; 
yea,  even  the  wicked  for  the  day  of  evil. 

5  Every  one  tliat  is  proud  in  heart  is  an  abomina- 
tion to  the  Lord  :  though  hand  join  in  hand,  he 
shall  not  be  unpunished. 

6  By  mercy  and  truth  iniquity  is  purged  ;  and  by 
the  fear  of  the  Lord  men  depart  from  evil. 

7  When  a  man's  ways  please  the  Lord,  he  maketh 
even  his  enemies  to  be  at  peace  with  him. 

8  Better  is  a  little  with  righteousness,  than  great 
revenues  without  right. 

9  A  man's  heart  deviseth  his  way  :  but  the  Lord 
directeth  his  steps. 

10  A  divine  sentence  is  in  the  lips  of  the  king : 
his  mouth  transgresseth  not  in  judgment. 

11  A  just  weight  and  balance  ai-e  the  Lord's ;  all 
the  weights  of  the  bag  are  his  work. 

12  It  is  an  abomination  to  kings  to  commit  wick- 
edness; for  the  throne  is  established  by  righteous- 
ness. 

13  Righteous  lips  are  the  delight  of  kings ;  and 
they  love  him  that  speaketh  right. 

14  The  wrath  of  a  king  is  as  messengers  of  death ; 
but  a  wise  man  will  pacify  it. 

1,5  In  the  light  of  the  king's  countenance  is  life  ; 
and  his  favour  is  as  a  cloud  of  the  latter  rain. 


4  The  Lord  hath  made  every  thing  for  its  own 

end  : 
Yea,  even  the  wicked  for  the  day  of  evil. 

5  Every  one  that  is  proud  in  heart  is  an  abomina- 

tion to  the  Lord  ; 
Though  hand  join  in  hand,  he  shall  not  be  un- 
punished. 

6  By  mercy  and  truth  iniquity  is  purged  : 

And  by  the  fear  of  the  Lord  men  depart  from 
evil. 

7  When  a  man's  ways  please  the  Lord, 

He  maketh  even  his  enemies  to  be  at  peace  with 
him. 

8  Better  is  a  little  with  righteousness 
Than  great  revenues  with  injustice. 

9  A  man's  heart  devLseth  his  way : 
But  the  Lord  directeth  his  steps. 

10  A  divine  sentence  is  in  the  lips  of  the  king  : 
His  mouth  shall  not  transgress  in  judgement. 

11  A  just  balance  and  scales  are  the  Lord's  : 
All  the  weights  of  the  bag  are  his  work. 

12  It  is  an  abomination  to  kings  to  commit  wicked- 

ness : 
For  the  throne  is  established  by  righteousness. 

13  Righteous  lips  are  the  delight  of  kings  ; 
And  they  love  him  that  speaketh  right. 

14  The  wrath  of  a  king  is  as  me.ssengers  of  death  : 
But  a  wise  man  will  pacify  it. 

15  In  the  light  of  the  king's  countenance  is  life  ; 
And  his  favour  is  as  a  cloud  of  the  latter  rain. 


poses).  The  rendering  of  A.  R.  V.  is  the  bet- 
ter. Shall  be  established  menns  shall  suc- 
ceed. 4.  The  Lord  {Jehovah)  hath  made 
everything,  render,  Every  work  of  Jehovah  is, 
following  G.,  S.,  and  T.,  without  change  of 
consonantal  text,  reading  '^J^.'S,  poCtl,  for  7^.3, 
pd'Sl.  The  thought  is  similar,  but  this  ren- 
dering is  more  in  harmony  with  the  usual 
tone  of  Proverbs,  being  more  practical  and 
less  speculative.  The  day  of  evil,  render, 
a  day  of  calamity.  The  thought  of  the  verse 
is  that  every  created  object  has  its  own  deter- 
mined purpose,  which  is  true  even  of  the  wicked, 
who  are  destined  to  be  overtaken  by  disaster 
and  destruction.  5a  is  similar  to  15  :  25a; 
b  is  nearly  identical  with  11  :  21a.  Though 
hand  join  in  hand,  render,  Assuredly,  as  in 
11  :  21.  G.  Purged  (atoned  for).  The  ren- 
dering of  the  A.  R.  V.  is  the  better.  The  teach- 
ing of  a  apparently  contradicts  other  biblical 
statements,  even  those  of  the  Old  Testament. 
But  only  apparently,  for  this  is  not  to  be  re- 
garded as  a  complete  statement.  In  some  re- 
spects, especially  in  relation  to  one's  fellow- 
men,  which  is  indicated  by  the  words  mercy 
and  truth,  this  would  be  true.  B  is  similar 
to  3  :  7b ;  14  :  16a.  8.  The  verse  is  similar  to 
15  :  16  f.  9.  A  man's  heart  deviseth,  bet- 
ter, A  man's  mind  plans.  This  verse,  rather 
than  ver.  1,  is  the  equivalent  of  the  modern 
proverb,  "  Man  proposes,  God  disposes."  10. 
Some  passages  about  kings  are  simply  founded 
on  experience,  as  ver.  14,  15.  Others  present 
the  ideal  of  the  king.  Necessarily,  however, 
the  latter  would  not  be  written  under  a  bad 


king,  who  would  be  a  conspicuous  contrast 
with  the  ideal,  and  would  be  entirely  out  of 
harmony  with  the  time  of  a  foreign  king.  This 
verse  presents  the  ideal  of  the  theocratic  king 
as  God's  representative.  There  is  no  reason  for 
weakening  the  .statement  by  saying,  what  is  in 
no  way  indicated,  that  the  verse,  especially  a, 
simply  presents  the  popular  idea  of  the  king. 
11.  See  note  on  11  :  1.  The  two  clauses  express 
substantially  the  same  thought  in  different  lan- 
guage. 12b  is  very  similar  to  25  :  5b.  14. 
Some  think  that  b  means  a  man  who  is  wise 
will  show  his  wisdom  by  endeavoring  to  pacify 
it.  But  this  is  not  the  natural  interpretation. 
It  is  better  to  regard  a  as  indicating  the  danger 
to  people  in  general  from  the  wrath  of  the  king 
and  b  as  indicating  the  safety  of  the  wise,  be- 
cause by  their  wisdom  they  are  able  to  pacify 
the  wrath.  This  should  perhaps  be  indicated 
by  rendering,  ca»  pacify  it.  B  shows  the 
power  of  wisdom.  15.  Light  of  the  coun- 
tenance, friendly  look,  (see  is :  so.)  The 
latter  rain.  The  Old  Testament  often  speaks 
distinctively  of  the  early  rain  and  the  latter 
rain.  The  fact  is  that  the  whole  winter  was  the 
rainy  season,  beginning  the  last  of  October  and 
closing  about  the  middle  of  April.  During  this 
time  the  rain  was  to  a  large  extent  continuous. 
It  is  not  true,  as  many  have  supposed,  that 
there  were  two  periods  of  rain,  with  an  interval 
between  them.  But  the  beginning  and  end 
were  of  chief  importance  for  practical  pur- 
poses. Abundance  of  rain  at  the  beginning 
was  necessary  in  order  to  soften  the  ground  for 
successful  plowing  and  at  the  end  in  order  to 


Ch.  XVI.  ] 


PROVERBS 


16  How  much  better  is  it  to  get  wisdom  than  gold ! 
and  to  get  uuderstaudiug  rather  to  be  chosen  than 
silver ! 

17  The  highway  of  the  upright  if;  to  depart  from 
evil :  he  that  keepeth  his  way  proserveth  his  soul. 

18  Pride  goetli  before  destruction,  and  a  haughty 
spirit  before  a  fall. 

19  Better  it  is  to  be  of  an  humble  spirit  with  the 
lowly,  than  to  divide  the  spoil  with  the  proud. 

20  "He  that  haudleth  a  matter  wisely  shall  find 
good  ;  and  whoso  trusteth  in  the  Lord,  happy  is  he. 

21  The  wise  in  heart  shall  be  called  prudent: 
and  the  sweetness  of  the  lips  increaseth  learning. 

22  Understanding  is  a  wellspring  of  life  unto  him 
that  hath  it :  but  the  instruction  of  fools  is  folly. 

23  The  heart  of  the  wise  teacheth  bis  mouth,  and 
addeth  learning  to  his  lips. 

24  Pleasant  words  are  as  a  honeycomb,  sweet  to 
the  soul,  and  health  to  the  bones. 

25  There  is  a  way  that  seemeth  right  unto  a  man  ; 
but  the  end  thereof  are  the  ways  of  death. 

26  He  that  laboureth,  laboureth  for  himself;  for 
his  mouth  craveth  it  of  him. 

27  An  ungodly  man  diggeth  up  evil ;  and  in  his 
lips  there  is  as  a  burning  fire. 

28  A  froward  man  soweth  strife  ;  and  a  whisperer 
separateth  chief  friends. 

29  A  violent  man  enticeth  his  neighbour,  and 
leadeth  him  into  the  way  that  is  not  good. 


16  How  much  better  is  it  to  get  wisdom  than  gold  ! 
Yea,  to  get  understanding  is  rather  to  be  chosen 

than  silver. 

17  The  high  way  of  the  upright  is  to  depart  from 

evil : 
He  that  keepeth  his  way  preserveth  his  soul. 

18  Pride  goeth  before  destruction. 
And  an  haughty  spirit  before  a  fall. 

19  Better  it  is  to  be  of  a  lowly  spirit  with  the  poor. 
Than  to  divide  the  spoil  with  the  proud. 

20  He  that  giveth  heed  unto  the  word  shall  find 

good  : 
And  whoso  trusteth  in  the  Lord,  happy  is  he. 

21  The  wise  in  heart  shall  be  called  prudent: 
And  the  sweetness  of  the  lips  increaseth  learning. 

22  Understanding  is  a  wellspring  of  life  unto  him 

that  hath  it : 
But  the  correction  of  fools  is  their  folly. 

23  The  heart  of  the  wise  instructeth  his  mouth, 
And  addeth  learning  to  his  lips. 

24  Pleasant  words  are  as  an  honeycomb. 
Sweet  to  the  soul,  and  health  to  the  bones. 

25  There  is  a  way  which  seemeth  right  unto  a  man, 
But  the  end  thereof  are  the  ways  of  death. 

26  The  appetite  of  the  labouring  man  laboureth 

for  him  ; 
For  his  mouth  craveth  it  of  him. 

27  A  worthless  man  deviseth  mischief : 
And  in  his  lips  there  is  as  a  scorching  fire. 

28  A  froward  man  scattereth  abroad  strife  : 
And  a  whisperer  separateth  chief  friends. 

29  A  man  of  violence  enticeth  his  neighbour. 
And  leadeth  him  in  a  way  that  is  not  good. 


help  the  growing  crop  and  insure  a  bountiful 
harvest.  Tlie  harvest  began  about  the  end  of 
the  rain,  the  middle  of  April.  Abundance  of 
rain  in  the  middle  of  the  rainy  season  was  ex- 
pected as  certain,  hut  it  was  not  so  certain  at 
the  beginning  and  end.  Thus  the  anxiety  about 
tlie  early  and  late  rain  arose  both  from  their 
importance  and  their  relative  uncertainty.  On 
account  of  this  anxiety  they  were  designated  by 
name  and  often  especially  mentioned.  16.  See 
note  on  3  :  14.  17.  The  verse  is  similar  to  13  : 3  ; 
15 :  10.  Is  to  depart  from  evil,  render,  avoids 
calamity.  Either  rendering  is  possible,  but  the 
one  given  is  favored  by  the  parallelism.  B. 
Nearly  the  same  phraseology  is  found  in  19  :  16a, 
the  contrasted  thought  in  19  :  16b.  Soul,  render, 
life.  This  rendering  is  plainly  indicated  by  the 
parallelism  in  19  :  16a,  and  also  less  distinctly  in 
13 : 3,  where  the  same  phrase  occurs.  18.  Simi- 
larity of  thought  with  this  verse  is  found  in 
many  pas.sages  in  Proverbs  and  elsewhere ;  see 
especially  18  :  12.  19.  The  antithesis  is  ex- 
act. Lowly  spirit  is  contrasted  with  proud, 
and  poor  with  divide  the  spoil.  20. 
Word  is  the  word  of  God,  as  suggested  by  the 
parallelism,  (see  i3  :  is.)  Good  here  means 
prosperity.  Happy  is  he.  (see  u  :  21.)  21. 
In  the  usual  translation,  a  really  says  nothing 
that  is  not  obvious.  It  is  better  to  render,  with 
Chajes,  without  change  of  the  consonantal  text, 
reading  S^'Jp',  yWd' ,  for  ^').'^\,  ylqqare,  An 
intelligent  man  calls  to  the  wise  in  mind,  i.  e., 
summons  him  to  give  instruction  to  him,  which 


aflFords  an  appropriate  thought.  B.  Ver.  21b 
and  23b  are  so  similar  that  they  are  probably 
connected  in  origin.  If  so,  the  presumption  is 
that  the  word  rendered  learning  has  the  same 
syntactical  relation  in  both.  In  ver.  23b  it  can 
hardly  be  subject,  therefore  it  is  to  be  regarded 
as  object  in  both.  In  both  verses  render,  in- 
stead of  learning,  persuasiveness;  see  7  :  21 
where  the  meaning  of  the  Hebrew  word  is  simi- 
lar. In  ver.  21b  the  thought  is  that  graceful- 
ness of  expression  improves  the  persuasive  power 
of  wise  speech,  (see  22  :  iib.)  23.  Heart, 
render,  mind.  The  thought  of  a  is  similar  to 
that  of  15  :  2a.  On  b  see  note  on  ver.  21b. 
24a  is  similar  to  Ps.  19  :  10.  B.  (See  15 :  *,  sob.) 
Health,  render,  healing.  25.  The  verse  is 
identical  with  14  :  12,  see  note  there.  26b. 
Craveth  it  of  him  {urgeth  him.  thereto).  The 
rendering  of  A.  R.  V.  is  the  better.  The  verse 
gives  an  illustration  of  the  prominence  of  hu- 
man appetite  as  a  compelling  motive  in  hu- 
man industry.  27.  Both  clauses  have  refer- 
ence to  the  effect  of  his  life  on  his  fellow-men. 

28.  See  note  on  6  :  14c.  The  thought  of  the 
verse  is  similar  to  that  of  26  :  20.  Froward 
(perverse).  The  rendering  of  A.  R.  V.  is  the 
better.  Separateth  chief  friends  is  a  possi- 
ble rendering  of  f]^bx  TliJO,  mSphridh  'dlhiph, 
but  the  natural  interpretation  is  that  indicated 
by  the  rendering,  alienates  (his  own)  intimate 
friend.     The  same  phrase  is  found  in  17  :  9b. 

29.  This  verse  expresses  not  what  the  man 
of  violence  always  accomplishes,  but  what  he 


64 


PROVERBS 


[Ch.  XVII. 


30  He  shutteth  his  eyes  to  devise  froward  things; 
moving  his  lips  he  bringeth  evil  to  pass. 

31  The  hoary  head  is  a  erowu  of  glory,  if  it  be 
found  in  the  wav  of  righteousness. 

32  He  that  is  slow  to  anger  is  better  than  the 
mighty  ;  and  he  that  ruleth  his  spirit  than  he  that 
taketh  a  city. 

33  The  lot  is  cast  into  the  lap ;  but  the  whole  dis- 
posing thereof  is  of  the  Loi'd. 


30  He  that  shutteth  his  eyes,  it  is  to  devise  froward 

things : 
He  that  compresseth  his  lips  bringeth  evil  to 
pass. 

31  The  hoary  head  is  a  crown  of  glory, 

It  shall  be  found  in  the  way  of  righteousness. 

32  He  that  is  slow  to  anger  is  better   than   the 

mighty  , 
And  he  that  ruleth  his  spirit  than  he  that  taketh 
a  city. 

33  The  lot  is  cast  into  the  lap ; 

But  the  whole  disposing  thereof  is  of  the  Lord. 


CHAPTER    XVII. 


1  BETTER  is  a  dry  morsel,  and  quietness  there- 
with, than  an  house  full  of  sacrifices  with  strife. 

2  A  wise  servant  shall  have  rule  over  a  son  that 
causeth  shame,  and  shall  have  part  of  the  inherit- 
ance among  the  brethren. 

3  The  fining  pot  is  for  silver,  and  the  furnace  for 
gold  :  but  the  Lord  trieth  the  hearts. 

4  A  wicked  doer  giveth  heed  to  false  lips ;  and  a 
liar  giveth  ear  to  a  naughty  tongue. 

5  Whoso  mocketh  the  poor  reproacheth  his 
Maker  ;  and  he  that  is  glad  at  calamities  shall  not 
be  unpunished. 

6  Children's  children  are  the  crown  of  old  men  ; 
and  the  glory  of  children  are  their  fathers. 

7  Excellent  speech  becometh  not  a  fool ;  much 
less  do  lying  lips  a  prince. 

8  A  gift  is  as  a  precious  stone  in  the  eyes  of  him 
that  hath  it;  whithersoever  it  turneth,  it  pros- 
Dcreth. 


1  BETTER  is  a  dry  morsel  and  quietness  there- 

with. 
Than  an  house  full  of  feasting  with  strife. 

2  A  servant  that  dealeth  wisely  shall  have  rule 

over  a  son  that  causeth  shame. 
And  shall  have  part  in  the  inheritance  among 
the  brethren. 

3  The  fining  pot  is  for  silver,  and  the  furnace  for 

gold  : 
But  the  Lord  trieth  the  hearts. 

4  An  evil-doer  giveth  heed  to  wicked  lips ; 
And  a  liar  giveth  ear  to  a  mischievous  tongue. 

5  Whoso  mocketh  the  poor  reproacheth  his  Maker : 
And  he  that  is  glad  at  calamity  shall  not  be  un- 
punished. 

6  Children's  children  are  the  crown  of  old  men  ; 
And  the  glory  of  children  are  their  fathers. 

7  Excellent  speech  becometh  not  a  fool : 
Much  less  do  lying  lips  a  prince. 

8  A  gift  is  as  a  precious  stone  in  the  eyes  of  him 

that  hath  it : 
Whithersoever  it  turneth,  it  prospereth. 


seeks  to  do,  viz,  to  make  his  own  neighbor 
an  accomplice  with  himself,  (see  i  :  lo.)  30, 
Froward  things  {jyerverse  things) .  The  ren- 
dering of  A.  R.  V.  is  the  better.  B.  Bring- 
eth evil  to  pass,  naturally  to  be  rendered  as 
past,  has  (already)  brought  evil  to  pass.  The 
use  of  teuse.s  indicates  tliat  a  refers  to  a  contrac- 
tion of  the  eyes  by  one  who  is  planning  wicked- 
ness, and  b  to  a  compression  of  the  lips,  per- 
haps in  scorn,  by  one  who  has  accomplished, 
partly  or  wholly,  the  designed  evil.  31.  A 
crown  of  glory,  better,  a»  honorable  crown. 
B.  It  shall  be,  better,  it  is,  i.  e.,  it  is  attained 
by  a  life  of  righteousness,  the  thought  being  the 
common  one  in  Proverbs,  and  in  the  Old  Testa- 
ment generally,  that  only  the  righteous  reach 
old  age  with  the  con.sequent  gray  hair.  33.  (See 
25  :  28.)  33.  The  verse  is  similar  in  thought  to 
ver.  9.  The  practice  of  casting  lots  was  com- 
mon in  all  antiquity,  and  is  often  mentioned  in 
the  Old  Testament  with  the  teaching  that  God 
directs  the  throw,  at  least  under  certain  circum- 
stances. Lot  is  mentioned  again  in  18  :  18. 
Disposing  thereof,  better,  decision  of  it,  i.  e., 
the  decision  which  it  produces. 

Chap.  17.  1.  The  verse  is  similar  to  15: 16, 17. 
Feasting  with  strife.  The  literal  rendering 
is  better,  sacrifices  of  strife.  It  means  sacrificial 
feasts  accompanied  with  strife.    The  reason  why 


sacrificial  feasts  were  especially  singled  out  for 
mention  is  probably  that  they  were  especially 
sumptuous  repasts,  since  meat  was  not  common 
as  an  ordinary  article  of  diet.  See  7  :  14,  and 
note  there.  2.  Shall  have  rule  .  .  .  shall 
have  part,  instead  of  "  shall  "  render  as  po- 
tential, may.  This  seems  better  because  such 
reversals  of  fortune  could  never  have  been  com- 
mon, so  that  it  seems  unlikely  tliat  they  would 
be  presented  as  constituting  the  general  rule. 
The  thought  is  that  an  unworthy  son  may  be 
disinherited,  and  a  worthy  slave  take  his  place, 
sharing  the  inheritance  with  the  other  sons. 
A.  Causeth  s\ia.me,  render,  does  shamefully. 
3a  is  identical  with  27  :  21a;  b  is  similar  to 
15  :  11;  24  :  12.  Trieth,  better,  tests.  The 
meaning  of  b  is  that  it  is  Jehovah  alone  who  is 
able  to  test  the  hearts.  4.  The  thought  is  that 
one  who  gives  heed  to  wicked  conversation 
thereby  shows  himself  to  be  wicked.  5a  is  very 
nearly  identical  with  14  :  31a.  Calamity. 
The  parallelism  suggests  that  it  is  the  sudden 
occurrence  of  poverty.  6.  The  verse  is  similar 
in  thought  to  Ps.  127  and  128.  A  expresses  the 
common  view,  b  emphasizes  the  other  side,  the 
value  of  parents  to  their  children.  7.  Prince, 
better,  man  of  nobility.  The  reference  in  both 
clauses  is  to  the  incongruity  with  the  character 
of  the  two  respectively.  8.  Gift  {bribe).  The 
rendering  of  A.  R.  V.  is  the  better.     Of  him 


Ch.  XVII.] 


PROVERBS 


65 


9  He  that  covereth  a  transgression  seeketh  love : 
but  he  that  repeateth  a  matter  separateth  very 
friends. 

10  A  reproof  entereth  more  into  a  wise  man  than 
a  hundred  stripes  into  a  fool. 

11  An  evil  man  seeketh  only  rebellion  ;  therefore 
a  cruel  messenger  shall  be  seiit  against  him. 

12  Let  a  bear  robbed  of  her  wlielps  meet  a  man, 
rather  than  a  fool  in  his  folly. 

13  Whoso  rewardeth  evil  for  good,  evil  shall  not 
depart  from  his  house. 

14  The  beginning  of  strife  is  as  when  one  letteth 
out  water ;  therefore  leave  off  contention  before  it 
be  meddled  with. 

1-5  He  that  justifieth  the  wicked,  and  he  thatcon- 
demneth  the  just,  even  they  both  ore  abomination 
to  the  Lord. 

16  Wherefore  is  there  a  price  in  the  hand  of  a  fool 
to  get  wisdom,  seeing  he  hath  no  heart  to  it  T 

17  A  friend  loveth  at  all  times,  and  a  brother  is 
born  for  adversity. 

18  A  man  void  of  understanding  striketh  hands, 
and  becometh  surety  in  the  presence  of  his  friend. 


that  hath  it,  is  literally,  of  its  possessor.  This 
may  designate  the  giver  or  the  receiver.  If  un- 
derstood of  the  former,  the  rendering  of  b  will 
be,  Whithersoever  he  turns  he  will  prosper.  In 
that  case  the  thought  of  a  is,  a  bribe  is  regarded 
by  the  one  who  uses  it  as  something  of  real  and 
undeniable  value.  B  then  continues  to  express 
his  own  estimation  of  the  case,  not  fully  the 
reality.  His  idea  is  that  wherever  he  turns  he 
will  prosper ;  a  bribe  is  equally  efficient  in  any 
direction.  This  is  a  more  consistent  interpreta- 
tion than  can  be  obtained  by  understanding  pos- 
sessor in  the  other  way.  An  opinion  of  the  moral 
quality  of  bribery  is  found  in  ver.  23,  here  the 
statement  is  simply  the  result  of  observation. 
9a  is  similar  to  10  :  12b.  Harpeth  on,  ren- 
der, repeats,  i.  e.,  tells  publicly.  Separateth 
chief  friends,  render,  alienates  (his  own)  in- 
timate friend,  as  in  16  :  28,  where  the  Hebrew 
phrase  is  the  same.  10.  The  reading  of  MT. 
gives  a  form  difficult  to  explain.  It  is  probably 
best  to  follow  partly  the  reading  of  Fr.,  after 
G.,  without  change  of  the  consonantal  text, 
reading  nnri,  tdheth  (from  T\r\V\,  hathSth),  for 
nnr\,  teh&th,  and  render,  A  rebuke  agitates  one 
that  has  understanding,  more  than  a  hundred 
stripes  a  fool.  11a.  Render,  A  rebellious  man 
seeks  only  disaster.  "Seeks,"  not  consciously, 
but  he  seeks  that  which  inevitably  results  in  dis- 
aster, the  same  use  of  the  word  as  in  ver.  19b. 
Ca/Ze<A  is  used  in  the  same  way  in  18  :  6.  There- 
fore, better,  and.  Since  it  is  rebellion  that  is 
in  mind,  the  messenger  is  one  sent  from  the  king 
to  punish  him.  12.  A  bear  robbed  of  her 
whelps  is  very  dangerous,  (see  hos.  u  -.?,.)  But 
here  the  thought  is  that  the  fool  is  really  more 


9  He  that  covereth  a  transgression  seeketh  love : 
But  he  that  harpeth  on  a  matter  separateth  chief 
friends. 

10  A  rebuke  entereth  deeper  into  one  that  hath  un- 

derstanding 
Than  an  hundred  stripes  into  a  fool. 

11  An  evil  man  seeketh  only  rebellion  ; 
Therefore  a  cruel  messenger  shall  be  sent  against 

him. 

12  Let  a  bear  robbed  of  her  whelps  meet  a  man 
Rather  than  a  fool  in  his  folly. 

13  Whoso  rewardeth  evil  for  good. 
Evil  shall  not  depart  from  his  house. 

14  The  beginning  of  strife  is  as  when  one  letteth 

out  water : 
Therefore  leave  ofi  contention,  before  there  be 
quarrelling. 

15  He  that  justifieth  the  wicked,  and  he  that  con- 

demneth  the  righteous. 
Both  of  them  alike  are  an  abomination  to  the 
Lord. 

16  Wherefore  is  there  a  price  in  the  hand  of  a  fool 

to  buy  wisdom, 
Seeing  he  hath  no  understanding  ? 

17  A  friend  loveth  at  all  times, 

And  a  brother  is  born  for  adversity. 

18  A  man  void  of  understanding  striketh  hands. 
And  becometh  surety  in  the  presence  of  his 

neighbour. 


dangerous.  13.  Rewardeth,  better,  returns. 
B.  Evil,  better,  disaster.  It  is  the  same  Hebrew 
word  as  in  a,  T\]^^^,  raa,  a  play  upon  the  two 
common  meanings  of  the  word.  14.  See  note  on 
6  :  14c.  The  thought  of  a  is  not  expressed 
very  definitely,  but  apparently  it  has  reference 
to  the  ease  of  letting  out  water  that  is  dammed 
up,  and  the  difficulty  of  damming  it  again.  Strife 
begun  will  continue,  as  the  water  continues  to 
run.  The  meaning  of  b  is  plain,  but  the  trans- 
lation somewhat  uncertain  ;  perhaps  best,  there- 
fore cease  before  contention  breaks  forth,  i.  e., 
check  the  first  beginnings  of  contention.  15. 
(See  24  :  24.)  Justifieth  .  .  .  condemneth, 
both  used  in  a  legal  sense.  The  statement  would 
apply  especially  to  unjust  judges.  16.  The 
thought  is,  wisdom  cannot  be  bought,  money  is 
of  no  consequence  in  connection  with  it ;  mental 
and  religious  preparation  is  necessary  for  its  ac- 
quisition. 17.  A  friend,  literally,  the  friend, 
i.  e.,  one  who  is  a  friend  in  a  special  sense, 
meaning  a  true  friend.  Some  have  regarded  the 
parallelism  as  antithetic,  but  there  is  no  indica- 
tion of  contrast,  so  that  it  is  better  to  regard  it 
as  synonymous.  The  thought  is,  a  true  friend 
is  such  at  all  times,  including  the  time  of  need, 
and  a  brother  is  especially  helpful  in  adversity. 
Friend  and  brother  are  classed  together  as  simi- 
lar, brother  indicating  one  who  is  really  worthy 
of  the  name.  In  18  :  24b  and  27  :  10  a  diffisrent 
thought  is  found,  brother  designating  merely 
physical  relationship,  in  contrast  with  friend. 
18.  Similar  warnings  are  fimnd  in  6 :  l-.'> ;  1 1  :  15  ; 
20  :  16;  22  :  26;  27  :  13.  Striketh  hands,  in 
token  of  becoming  surety  for  another.  Here  all 
suretyship  is  condemned.      (See  note  on  s  :  i-6.) 


PROVERBS 


[Ch.  XVIII. 


19  He  loveth  transgression  that  loveth  strife : 
and  he  that  exalteth  his  gate  seeketh  destruction. 

20  He  that  hath  a  froward  heart  findeth  no  good  ; 
and  he  that  hath  a  perverse  tongue  falleth  into 
mischief. 

21  He  that  begetteth  a  fool  doeth  it  to  his  sorrow  ; 
and  the  father  of  a  fool  hath  no  joy. 

22  A  merry  heart  doeth  good  like  a  medicine :  but 
a  broken  spirit  drieth  the  bones. 

23  A  wicked  man  taketh  a  gift  out  of  the  bosom 
to  pervert  the  ways  of  judgment. 

24  Wisdom  is  before  him  that  hath  understanding  ; 
but  the  eyes  of  a  fool  are  in  the  ends  of  the  earth. 

25  A  foolish  son  is  a  grief  to  his  father,  and  bit- 
terness to  her  that  bare  him. 

26  Also  to  punish  the  just  is  not  good,  nor  to  strike 
princes  for  equity. 

27  He  that  hath  knowledge  spareth  his  words : 
and  a  man  of  understanding  Is  of  an  excellent 
spirit. 

28  Even  a  fool  when  he  holdeth  his  peace  is 
counted  wise;  ajid  he  that  shutteth  his  lips  is 
esteemed  a  man  of  understanding. 


19  He  loveth  transgression  that  loveth  strife : 

He  that  raiseth  high  his  gate  seeketh  destruction. 

20  He  that  hath  a  froward  heart  findeth  uo  good  : 
And  he  that  hath  a  perverse  tongue  falleth  into 

mischief. 

21  He  that  begetteth  a  fool  doeth  it  to  his  sorrow  : 
And  the  father  of  a  fool  hath  no  joy. 

22  A  merry  heart  is  a  good  medicine  : 
But  a  broken  spirit  drieth  up  the  bones. 

23  A  wicked  man  taketh  a  gift  out  of  the  bosom. 
To  pervert  the  ways  of  judgement. 

24  Wisdom  is  before  the  face  of  him  that  hath  un- 

derstanding : 
But  the  eyes  of  a  fool  are  in  the  ends  of  the  earth. 

25  A  foolish  son  is  a  grief  to  his  father. 
And  bitterness  to  her  that  bare  him. 

26  Also  to  punish  the  righteous  is  not  good, 
Nor  to  smite  the  noble  for  their  uprightness. 

27  He  that  spareth  his  words  hath  knowledge  : 
And  he  that  is  of  a  cool  spirit  is  a  man  of  under- 
standing. 

28  Even  a  fool,   when   he   holdeth  his  peace,  is 

counted  wise : 
When  he  shutteth  his  lips,  he  is  esteemed  as  pru- 
dent. 


CHAPTER    XVI 


1  THROUGH  desire  a  man,  having  separated 
himself,  seeketh  and  intermeddleth  with  all  wis- 
dom. 

2  A  fool  hath  no  delight  in  understanding,  but 
that  his  heart  may  discover  itself. 

3  When  the  wicked  cometh,  then  cometh  also  con- 
tempt, and  with  ignominy  reproach. 


1  HE  that  separateth  himself  seeketh  his  own  de- 

sire. 
And  rageth  gainst  all  sound  wisdom. 

2  A  fool  hath  no  delight  in  understanding. 
But  only  that  his  heart  may  reveal  itself. 

3  When  the  wicked  cometh,  there  cometh  also 

contempt. 
And  with  ignominy  cometh  reproach. 


19a  is  similar  to  29  :  22 ;  see  also  note  on  6  : 
14c.  B,  see  16  :  18.  Render  a,  He  that  loves 
strife  loves  punishment,  regarding  the  usual  word 
for  transgression,  ^t???,  peshU',  as  here  expressing 
its  result,  punishment,  as  in  Dan.  9  :  24.  The 
second  "  loves"  and  seeketh  in  b  are  used  in 
the  same  way  as  "  seeketh  "  in  ver.  11.  See  note 
there.  He  that  raiseth  high  his  gate,  as 
part  of  a  lofty  building,  an  indication  of  pride. 
20a.  See  16  :  20;  b,  see  10  :  31.  Good  means 
prosperity,  as  in  16  :  20.  Mischief,  better, 
calamity.  21.  The  verse  is  similar  to  ver.  25  ; 
10  : 1.  22.  (See  s :  8 ;  16  :  24.)  The  verse  teaches 
in  general  the  power  of  the  mind  over  the  body. 
Drieth  up  the  bones.  In  contrast  with 
phrases  like  that  of  3  :  8b,  see  note  there.  23. 
Gift  (bribe).  The  rendering  of  A.  R.  V.  is 
the  better.  A  wicked  man  refers  to  a  cor- 
rupt judge.  The  meaning  of  the  verse  is  that  a 
corrupt  judge  receives  a  bribe  to  render  an  un- 
just decision.  The  bosom  is  specified  as  a 
secret  place  where  the  bribe  would  be  carried, 
used  similarly  in  21  :  14.  To  understand  "a 
wicked  man  "  as  referring  to  the  bribe  giver,  as 
some  do,  is  less  natural  here.  On  b,  see  18  :  5. 
24a  probably  means  that  wisdom  is  before  him 
as  a  goal,  i.  e.,  he  keeps  it  always  in  mind  as  the 
object  of  his  striving.  In  b,  on  the  contrary, 
the  thoughts  of  the  fool  are  wandering,  he  has 
no  one  thing  in  mind,  he  is  thinking  of  every- 
thing but  wisdom.     25.  The  verse  is  similar  to 


ver.  21 ;  10 : 1 ;  15  :  20 ;  19  :  13.  26.  Also,  ren- 
der, even.  Punish.  The  usual  meaning  of  IJ^yj, 
'dn&sh,  is  firie,  which  is  probably  better  here ; 
this  is  the  word  modified  by  "even."  Smite 
means  punish  by  scourging.  Noble  is  used  in 
an  ethical  sense,  as  in  ver.  7  (see  note)  and  Isa. 
32  :  5,  8.  The  most  probable  interpretation  of 
the  verse  is  that  which  is  indicated  by  the  para- 
phrastic rendering :  Even  to  "fine"  the  right- 
eous is  not  good,  how  much  less  to  "  smite  "  the 
noble  on  account  of  their  uprightness.  B  is 
thus  intended  to  be  stronger  than  a.  27.  See 
the  same  and  contrasted  thought  in  10  :  19  and 
13  :  3.  He  that  is  of  a  cool  spirit  means  one 
who  is  calm,  unruffled.  28.  In  Proverbs  a  ret- 
icent man  is  the  type  of  a  wise  man.  See  such 
passages  as  12  :  23.  So  a  fool  can  pass  for  wise  as 
long  as  he  keeps  silent,  both  because  he  is  assum- 
ing the  usual  demeanor  of  a  wise  man,  and  be- 
cause he  is  not  betraying  his  folly  by  his  speech. 

Chap.  18.  1.  Separateth  himself.  There 
is  nothing  here  to  point  definitely  to  one  who 
separates  himself  from  the  congregation  of  Israel, 
as  many  have  thought.  It  is  better,  therefore, 
to  regard  the  words  as  more  general,  referring  to 
one  who  breaks  with  his  friends,  through  jeal- 
ousy, hatred,  misunderstandings,  etc.  Such  a 
one  is  characterized  as  selfish  and  unreasonable. 
2.  Heart,  render,  mind.  May  reveal  itself 
refers,  of  course,  to  making  folly  manifest.     3. 


Ch.  XVIII.  ] 


PROVERBS 


67 


4  The  words  of  a  man's  mouth  are  as  deep  waters, 
and  the  wellspring  of  wisdom  as  a  flowing  brook. 

5  It  is  not  good  to  accent  tlie  person  of  the 
wicked,  to  overthrow  the  righteous  in  judgment. 

6  A  fool's  lips  enter  into  contention,  and  his 
mouth  calleth  for  strokes. 

7  A  fool's  mouth  is  his  destruction,  and  his  lips 
are  the  snare  of  his  soul. 

8  The  words  of  a  talebearer  are  as  wounds,  and 
they  go  down  into  the  innermost  parts  of  the  belly. 

9  He  also  that  is  slothful  in  his  work  is  brother 
to  him  that  is  a  great  waster. 

10  The  name  of  the  Lord  is  a  strong  tower  ;  the 
righteous  runneth  into  it,  and  is  safe. 

11  The  rich  man's  wealth  is  his  strong  city,  and 
as  a  high  wall  in  his  own  conceit. 

12  Before  destruction  the  heartof  man  is  haughty, 
aud  before  honour  is  humility. 

13  He  that  answereth  a  matter  before  he  heareth 
it,  it  is  folly  and  shame  unto  him. 

14  The  spirit  of  a  man  will  sustain  his  infirmity  : 
but  a  wounded  spirit  who  can  bear? 

15  The  heart  of  the  prudent  getteth  knowledge  ; 
and  the  ear  of  the  wise  seeketh  knowledge. 

16  A  uums  gift  maketh  room  for  him,  and  bring- 
eth  him  before  great  men. 

17  He  that  is  first  in  his  own  cause  se«m6</t  just ; 
hut  his  neighbour  cometh  and  searcheth  him. 

18  The  lot  causeth  contentions  to  cease,  and 
parteth  between  the  mighty. 

19  A  brother  offended  is  harder  to  be  won  than  a 
strong  city  ;  and  their  contentions  are  like  the  bars 
of  a  castle. 

20  A  man's  belly  shall  be  satisfied  with  the  fruit 


4  The  words  of  a  man's  mouth  are  as  deep  waters  • 
The  wellspring  of  wisdom  is  as  a  flowing  brook' 

5  To  accept  the  person  of  the  wicked  is  not  good 
Nor  to  turn  aside  the  righteous  in  judgement.   ' 

6  A  fool's  lips  enter  into  contention, 
And  his  mouth  calleth  for  stripes. 

7  A  fool's  mouth  is  his  destruction. 
And  his  lips  are  the  snare  of  his  soul. 

8  The  words  of  a  whisperer  are  as  dainty  morsels. 
And  they  go  down  into  the  innermost  narts  of 

the  belly. 

9  He  also  that  is  slack  in  his  work 

Is  brother  to  him  that  is  a  destroyer. 

10  The  name  of  the  Lord  is  a  strong  tower  : 
The  righteous  runneth  into  it,  and  is  safe. 

11  The  rich  man's  wealth  is  his  strong  city, 
Aud  as  an  high  wall  in  his  own  imagination. 

12  Before  destruction  the  heart  of  man  is  haughty. 
And  before  houour  goeth  humility. 

13  He  that  giveth  answer  before  he  heareth, 
It  is  folly  and  shame  unto  him. 

14  The  spirit  of  a  man  will  sustain  his  infirmity  ; 
But  a  broken  spirit  who  can  bear? 

15  The  heart  of  the  prudent  getteth  knowledge  ; 
And  the  ear  of  the  wise  seeketh  knowledge. 

16  A  man's  gift  maketh  room  for  him, 
And  bringeth  him  before  great  men. 

17  He  that  pleadeth  his  cause  first  seemelh  just ; 
But  his  neighbour  cometh  and  searcheth  him  out. 

18  The  lot  causeth  contentions  to  cease. 
And  parteth  between  the  mighty. 

19  A  brother  offended  is  harder  to  be  won  than  a 

strong  city : 
And  such  contentions  are  like  the  bars  of  a  castle. 

20  A  man's  belly  shall  be  filled  with  the  fruit  of  his 

mouth ; 


It  is  more  natural  to  regard  this  verse,  like  11  : 
2  and  other  proverbs,  as  indicating,  in  con- 
tempt and  reproach,  not  the  feeling  of  the 
wicked  toward  others,  but  tlieir  feeling  toward 
him.  Ignominy,  in  this  connection,  appar- 
ently mu.st  mean  shameful  actions.  4a  gives 
a  tliought  similar  to  that  of  20 :  5a,  the  unsearch- 
ableness  of  a  man's  words.  Wellspring,  bet- 
ter, fountain.  Here  the  comparison  naturally 
suggests  the  inexhaustibleness  of  the  supply  of 
wisdom  which  flows  from  a  wise  man.  The  ob- 
jection to  this  interpretation  of  b  is  the  incon- 
gruity of  the  figurative  expressions.  But  such 
incongruities  are  not  uncommon  in  Proverbs; 
see,  e.  g.,  11  :  30.  5a  is  similar  in  thought  to 
24  :  23b ;  28  :  21a.  6.  Enter  into,  better,  come 
irit.h,  i.  e.,  bring.  Calleth,  used  in  the  same 
way  as  seeketh,  17  :  11 ;  see  note  there.  7.  On 
the  verse  see  10  :  19a ;  12  :  13a ;  on  a,  13  :  3b ; 
on  b,  13  :  14b;  14  :  27b.  Soul,  some  render 
here,  seff,  but  the  best  rendering  is  life.  This  is 
favored  by  the  parallelism,  and  also  especially 
by  the  use  of  the  word  in  connection  with  the 
word  snare,  which  suggests  captivity  and  death. 
8.  Identical  with  26  :  22.  The  verse  states  the 
avidity  with  which  people  in  general  listen  to 
the  words  of  a  slanderer.  A  whisperer  is  a 
slanderer.  (See  le  :  2S.)  For  the  comparison  with 
food,  see  19  :  28b ;  .Job  20  :  12-16  ;  34  :  7.  9b  is 
nearly  identical  with  28  :  24b.  Is  brother. 
This  is  a  strong  way  of  saying,  is  similar,  pro- 


duces the  same  results.  11a  is  identical  with 
10  :  15a ;  the  application  of  the  thought  is  dif- 
ferent in  the  two  passages.  13a  is  similar  to 
16  :  18a ;  b  is  identical  with  15  :  33b.  13.  (see 
Eccius.  n  :  8.)  14,  Spirit  is  here  used  as  the 
seat  of  courage.  Will  sustain,  better,  sustavm. 
Infirmity,  better,  misfortune,  \\teraMj sickness. 
Bear,  the  meaning  is  not  endure,  hut  sustai7i, 
who  can  support  that  which  should  be  itself  the 
support.  15a  is  very  similar  to  15  :  14a.  The 
heart  of  the  prudent,  render,  an  intelligent 
mind.  16.  The  thought  of  the  verse  is  similar 
to  that  of  19  :  6b.  There  is  no  occasion  here  to 
think  exclusively  or  chiefly  of  bribes,  the  verse 
is  more  general  in  statement.  It  tells  of  the 
power  of  complimentary  gifts,  which  are  .so 
common  and  so  potent  in  the  East.  Great 
men,  the  same  phrase  is  used  in  a  similar  con- 
nection in  25  :  6b.  17.  This  is  in  effect  an  ad- 
monition to  a  judge  to  hear  carefully  both  sides 
of  a  case.  Neighbor,  the  other  party  to  the 
lawsuit.  18b  means,  it  separates  them  from 
each  other,  prevents  further  discord,  being  thus 
similar  to  a.  19.  Something  like  that  supplied 
in  R.  V.  is  implied  in  a ;  such  an  ellipsis  is  not 
uncommon.  Such,  the  connection  with  the 
preceding  clause  justifies  the  addition.  Both 
clauses  mean,  the  nearer  friends  are  the  more 
bitter  enemies  they  make.  There  is  no  sufficient 
reason  for  emending  the  text  as  some  have  done. 
20a  is  nearly  identical  with  12  :  14a.    (see  tiio 


68 


PROVERBS 


[Ch.  XIX. 


of  his  mouth ;  and  with  the  increase  of  his  lips 
shall  he  be  tilled.  ^  ^    ^ 

21  Death  and  life  are  in  the  power  of  the  tongue  : 
and  thev  that  love  it  shall  eat  the  fruit  thereol. 

22  yVlioso  lindelh  a  wife  tiudeth  a  good  thing,  ana 
obtaineth  favour  of  the  Lord.         ,    ^  ^.        .  . 

23  The  poor  useth  entreaties ;  but  the  rich  an- 
svvereth^oug^^j^.  ^^^^  frje^^s  must  shew  himself 
friendly  :  and  there  is  a  friend  that  sticketh  closer 
than  a  brother. 


With  the  increase  of  his  lips  shall  he  be  satisfied. 

21  Death  and  life  are  in  the  lunver  of  the  tongue  ; 
And  they  that  love  it  shall  eai  the  fruit  thereof. 

22  Whoso  tiudeth  a  wife  tiudeth  a  good  thing, 
And  obtaineth  favour  of  the  Lord. 

23  The  poor  useth  intreaties  : 

But  the  rich  ansvvereth  roughly. 

24  He  that  maketh  many  friends  doeth  it  to  his  own 

destruction  : 
But  there  is  a  friend  that  sticketh  closer  than  a 
brother. 


CHAPTER    XIX. 


1  BETTER  is  the  poor  that  walketh  in  his  in- 
tegrity, than  he  that  is  perverse  in  his  lips,  and  is  a 

2  Also,  that  the  soul  be  without  knowledge,  it  is 
not  good ;  and  he  that  hasteth  with  his  feet  sin- 
neth.  ^,     ,  . 

3  The  foolishness  of  man  perverteth  his  way: 
and  his  heart  fretteth  against  the  Lord. 

4  Wealth  maketh  many  friends :  but  the  poor  is 
separated  from  his  neighbour. 

5  A  false  witness  shall  not  be  unpunished  ;  and 
he  that  speaketh  lies  shall  not  escape. 

6  Many  will  entreat  the  favour  of  the  prince; 
and  every  man  is  a  friend  to  him  that  giveth  gifts. 


1  BETTER  is  the  poor  that  walketh  in  his  in- 

tegrity _  .      V--     ,• 

Than  he  that  is  perverse  in  his  lips  and  is  a 
fool. 

2  Also,  that  the  soul  be  without  knowledge  is  not 

good ; 
And  he  that  hasteth  with  his  feet  sinneth. 

3  The  foolishness  of  man  subverteth  his  way ; 
And  his  heart  fretteth  against  the  Lord.    , 

4  Wealth  addeth  many  friends  : 

But  the  poor  is  separated  from  his  friend. 

5  A  false  witness  shall  not  be  unpunished  ; 
And  he  that  uttereth  lies  shall  not  escape. 

6  Many  will  intreat  the  favour  of  the  liberal  man : 
And  every  man  is  a  friend  to  him  that  giveth 

gifts. 


13 :  aa.)     21.  The  verse  is  similar  to  15  :  4;  26  :    i 

28.        (See   also   Ecclas.    37    :    18 ;    28    :    13   f.)        22.    ScB 

19  :  14b ;  a  is  similar  to  12  :  4 ;  31  :  10 ;  and  in 
phraseology  to  8  :  35 ;  b,  see  12  :  2a.  Wife, 
goodness  is  necessarily  implied.  A  good  thing, 
better,  good  fortune.  B  means  that  the  obtain- 
ing of  a  good  wife  is  a  token  of  God's  favor. 
24.  Doeth  it  to  his  own  destruction, more 
literal  and  better,  is  about  to  be  destroyed. 
Friends  in  general  are  an  injury  and  not  a 
benefit.  B  teaches  that  often  a  true  friend  is 
more  to  be  depended  on  than  a  brother.  The 
thought  of  27  :  10  is  the  same  ;  see  also  note  on 
17  :  17.  The  verse  teaches  that  quality  not 
quantity  is  to  be  sought  in  making  friends. 

Chap.  19.  1.  28  :  6  is  identical  in  the 
Hebrew  with  this  verse,  except  that  rich  is 
found  in  place  of  fool.  In  order  to  obtain  a 
passable  meaning  here  it  has  usually  been  sup- 
posed that "  fool "  carries  with  it  the  implied  idea 
of  rich.  Many  have  gone  further  and  corrected 
the  text  here  to  "  rich  "  on  the  basis  of  the  other 
passage.  That  does  not  seem  a  sufficient  war- 
rant for  making  the  change,  however,  if  any- 
thing simpler  will  answer  the  purpose,  when  it 
is  recalled  how  many  of  the  proverbs  are  found 
in  two  forms  varying  slightly  from  each  other. 
It  is  better,  therefore,  to  make  a  simpler  change, 
nearly  following  Chajes,  omitting  one  consonant 
which  could  easily  be  a  dittogram,  and  changing 
the  vowels  of  one  word,  by  which  a  suitable 
meaning  is  obtained,  reading  C'p.i'.P,  m^'aqqesh, 
for  ti'pJ'.P,  melqqesh,  and  omitting  1,  w«,  in 
8^1711,  w'hii'.     The  rendering  will  then  be,  A 


poor  man  who  walks  in  his  inteyrity  is  good  {i.  e., 
praiseworthy);  one  {i.  e.,  a  poor  man)  ivho 
perverts  his  ways  is  a  fool.  For  the  phraseology, 
see  10  :  9.  It  might  seem  that  there  is  no  need 
of  the  special  mention  of  the  "  poor  "  in  this  con- 
nection, the  language  is  really  appropriate  to 
any  one.  But  it  is,  after  all,  especially  appro- 
priate when  we  remember  the  ideas  and  the 
teachings  of  those  times.  In  general,  riches 
were  regarded  as  a  reward  for  goodness ;  a  poor 
man  who  retains  his  integrity  in  spite  of  the 
lack  of  this  evidence  of  God's  favor  was  there- 
fore worthy  of  special  praise.  On  the  other 
hand,  a  poor  man  might  become  discouraged 
and  give  himself  up  to  wickedness ;  on  this  man 
the  opposite  judgment  should  be  passed.  The 
verse  is  in  reality  a  warning  against  regarding 
wealth  as  an  infallible  indication  of  God's  favor. 
This  is  not  a  prominent  teaching  of  Proverbs, 
but  there  are  suggestions  of  it  in  several  other 
passages.  2a.  Of  the  various  renderings  offered 
the  only  one  that  really  gives  a  good  meaning  is 
the  following  :  Even  desire  without  knowledge  is 
not  good.  "  Even  "  is  to  be  regarded  as  modifying 
"desire,"  and  desire  as  used  in  a  good  sense, 
meaning  zeal.  The  thought  is,  even  a  good  thing 
like  zeal  is  not  good  without  knowledge.  B.  Sin- 
neth, render,  misses,  i.  e.,  his  way,  he  fails  in 
attaining  his  object  by  undue  haste:  this  is 
similar  to  21  :  5 ;  28  :  20.  3.  The  thought  is, 
men  blame  God  for  the  results  of  their  own  fool- 
ishness. 4.  The  verse  is  very  similar  to  14  :  20 ; 
on  a  see  ver.  6,  7 ;  10  :  15.  5a  is  identical  with 
ver.  9a;  b  is  very  similar  to  ver.  9b.  6b  is 
similar  to  18  :  16.    This  verse  shows  the  advan- 


Ch.  XIX.] 


PROVERBS 


69 


7  All  the  brethren  of  the  poor  do  hate  him  ;  how 
much  more  do  his  friends  go  far  from  him  ?  he 


8  He  that  getteth  wisdom  loveth  his  own  soul : 
he  that  keepeth  understanding  shall  find  good. 

9  A  false  witness  shall  not  be  unpunished  ;  and 
he  that  speaketh  lies  shall  perish. 

10  Delight  is  not  seemly  for  a  fool ;  much  less  for 
a  servant  to  have  rule  over  princes. 

11  The  discretion  of  a  man  deferreth  his  anger ; 
and  it  is  his  glory  to  pass  over  a  transgression. 

12  The  king's  wrath  is  as  the  roaring  of  a  lion  : 
but  his  favour  i^  as  dew  upon  the  grass. 

13  A  foolish  son  is  the  calamity  of  his  father  ; 
and  the  contentions  of  a  wife  are  a  continual  drop- 
ping. 

14  House  and  riches  are  the  inheritance  of  fath- 
ers :  and  a  prudent  wife  is  from  the  Lord. 

15  Siothfuhiess  casteth  into  a  deep  sleep;  and  an 
idle  soul  shall  suffer  hunger. 

16  He  that  keepeth  the  commandment  keepeth 
his  own  soul ;  but  he  that  despiseth  his  ways  shall 
die. 

17  He  that  hath  pity  upon  the  poor  lendeth  unto 
the  Lord  ;  and  that  which  he  hath  given  will  he 
pay  him  again. 

18  Chasten  thy  son  while  there  is  hope,  and  let 
not  thy  soul  spare  for  his  crying. 

19  A  man  of  great  wrath  shall  suffer  punishment : 
for  if  thou  deliver  him,  yet  thou  must  do  it  again. 

20  Hear  counsel,  and"  receive  instruction,  that 
thou  mayest  be  wise  in  thy  latter  end. 

21  TTiere  are  many  devices  in  a  man's  heart ; 
nevertheless,  the  counsel  of  the  Lord,  that  shall 
stand. 


7  All  the  brethren  of  the  poor  do  hate  him  : 
How  much  more  do  his  friends  go  far  from  him  ' 
He  pursueth  them  with  words,  but  they  are  gone 

8  He  that  getteth  wisdom  loveth  his  own  soul  • 
He  that  keepeth  understanding  shall  find  good 

9  A  false  witness  shall  not  be  unpunished  ; 
And  he  that  uttereth  lies  shall  perish. 

10  Delicate  living  is  not  seemly  for  a  fool ; 

Much   less    for   a  servant   to   have   rule   over 
princes. 

11  The  discretion  of  a  man  maketh  him  slow  to 

anger ; 
And  it  is  his  glory  to  pass  over  a  transgression. 

12  The  king's  wrath  is  as  the  roaring  of  a  lion  ; 
But  his  favour  is  as  dew  upon  the  grass. 

13  A  foolish  son  is  the  calamity  of  his  father : 
And  the  contentions  of  a  wife  are  a  continual 

dropping. 

14  House   and    riches   are   an   inheritance    from 

fathers : 
But  a  prudent  wife  is  from  the  Lord. 

15  Sloth  fulness  casteth  into  a  deep  sleep  ; 
And  the  idle  soul  shall  suffer  hunger. 

16  He  that  keepeth  the  commandment  keepeth  his 

soul : 
But  he  that  is  careless  of  his  ways  shall  die. 

17  He  that  hath  pity  upon  the  poor  lendeth  unto 

the  Lord, 
And  his  good  deed  will  he  pay  him  again. 

18  Chasten  thy  son,  seeing  there  is  hope  ; 
And  set  not  thy  heart  on  his  destruction. 

19  A  man  of  great  wrath  shall  bear  the  penalty  : 
For  if  thou  deliver  him,  thou  must  do  it  yet 

again. 

20  Hear  counsel,  and  receive  instruction, 
That  thou  mayest  be  wise  in  thy  latter  end. 

21  There  are  many  devices  in  a  man's  heart ; 
But  the  counsel  of  the  Lord,  that  shall  stand. 


tages  of  liberality,  with  no  necessary  implica- 
tion of  a  corrupt  use  of  gifts.  7c.  The  only 
allowable  translation  is,  he  pursues  words,  they 
are  not.  This  does  not  give  much  meaning  in 
itself,  and  has  no  connection  with  the  preceding 
or  following  context.  It  is  probable  that  this  is 
a  fragment  of  a  couplet,  the  remainder  of  which, 
probably  preceding,  has  been  lost  and  cannot 
be  restored.  This  is  favored  by  the  fact  that, 
aside  from  this  verse,  there  is  no  three-line 
proverb  in  this  whole  collection,  10  : 1  to  22  :  16, 
all  are  two-lined.  8.  His  own  soul,  better, 
himself.  In  ver.  16  the  parallelism  indicates 
that  the  same  Hebrew  word  is  to  be  rendered, 
his  life.  Here  there  is  nothing  in  the  parallel- 
ism or  elsewhere  to  narrow  the  thought  specific- 
ally to  life.  Loveth  himself  means,  loves  his 
own  best  and  highest  interests ;  see  the  con- 
trasted expression  in  29  :  24a.  9.  See  note  on 
ver.  5.  10.  The  thought  in  both  clauses  is  of 
incongruity  in  the  very  nature  of  the  case.  11. 
To  pass  over  a  transgression  is  to  forgive 
it;  see  Micah  7  :  18,  where  the  Hebrew  phrase 
is  the  same.  12a  is  nearly  identical  with  20  : 
2a.  13b  is  similar  to  27  :  15.  Dropping  is 
through  a  leaky  roof.  14b  is  similar  to  18  :  22. 
This  speaks  of  a  special  indication  of  God's 
favor  coming  more  directly  from  him  than 
wealth.  16.  Commandment,  this  is  natu- 
rally of  God;  see  13  :  13.    Keepeth  his  soul, 


render,  preserves  his  life,  a  meaning  indicated 
by  the  parallelism.  The  same  Hebrew  phrase 
occurs  in  13  :  3 ;  16  :  17b.  17a  is  similar  in 
thought  to  14  :  31b,  but  stronger ;  b,  similar  in 
thought  to  12  :  14.  Good  is  not  expressed  in 
the  Hebrew,  but  implied  in  the  connection.  18. 
Seeing,  render,  when,  i.  e.,  while  he  is  yet 
young  and  not  hardened  in  evil.  On  his  de- 
struction, more  literal  and  better,  on  causing 
him  to  die.  B  is  often  understood  as  being  a 
restriction  on  a,  a  warning  against  severity  so 
great  that  one  would  kill  a  son  while  chastising 
him.  But  surely  such  a  warning  would  be  un- 
necessary. More  natural  is  the  connection  of 
thought  as  follows :  a  life  of  sin  results  in  prema- 
ture death  ;  a  son  unpunished  is  sure  to  live  a  life 
of  sin,  therefore,  do  not  refrain  from  punishing 
him,  and  so  be  responsible  for  his  death  ;  23 :  13  is 
similar,  (see  also  29  :  15.)  19.  The  penalty, 
hetter,  punishment.  The  word  ^^y,  '6n?sh,  orig- 
inally meant  fine,  but  may  also  be  used  in  general 
for  "punishment,"  which  meaning  seems  more 
suitable  here.  The  thought  is  not  that  anger  is 
in  itself  punishable,  but  it  will  surely  lead  to 
acts  that  are.  The  natural  interpretation  of  b 
is  indicated  by  the  translation  of  R.  V.,  it  is  of 
no  use  to  save  him  once  from  the  consequences 
of  his  offense,  he  will  surely  repeat  it.  20.  In 
thy  latter  end.  (see  job  8:7.)  Here  the  prob- 
able meaning  is  simply  in  the  future.    21.  The 


70 


PROVERBS 


[Ch.  XIX. 


22  The  desire  of  a  man  is  his  kindness :  and  a 
poor  man  is  better  than  a  liar. 

23  The  fear  of  the  Lord  tendeth  to  life  :  and  he 
that  hath  it  shall  abide  satisfied  ;  he  shall  not  be 
visited  with  evil.  ^  .     i.   v. 

24  A  slothful  man  hideth  his  hand  in  his  bosom, 
and  will  not  so  much  as  bring  it  to  his  mouth 
again.  .       .      ,       .,,  , 

2.5  Smite  a  scorner,  and  the  simple  will  beware  ; 
and  reprove  one  that  hath  understanding,  and  he 
will  understand  knowledge. 

26  He  that  wasteth  his  father,  and  chaseth  away 
his  mother,  is  a  son  that  causeth  shame,  and  bring- 
eth  reproach.  .....       j,   , 

27  Cease,  my  son,  to  hear  the  instruction  that 
causeth  to  err  from  the  words  of  knowledge. 


22  The  desire  of  a  man  is  the  measure  of  his  kind- 

ness: 
And  a  poor  man  is  better  than  a  liar. 

23  The  fear  of  the  Lord  tendeth  to  life  : 
And  he  that  hath  it  shall  abide  satisfied  ; 
He  shall  not  be  visited  with  evil. 

24  The  sluggard  burieth  his  hand  in  the  dish, 
And  will  not  so  much  as  bring  it  to  his  mouth 

again. 

25  Smite  a  scorner,  and  the  simple  will  learn  pru- 

dence : 
And  reprove  one  that  hath  understanding,  and 
he  will  understand  knowledge. 

26  He  that  spoileth  his  father,  and  chaseth  away 

his  mother, 
Is  a  son  that  causeth  shame  and  bringeth  re- 
proach. 

27  Cease,  my  son,  to  hear  instruction 

Only  to  err  from  the  words  of  knowledge. 


verse  is  similar  to  16  :  9,  33 ;  20  :  24.     22a  is 

difficult,  and  the  meaning  is  much  disputed.  A 
suitable  meaning,  and  one  that  seems  to  be  the 
best,  is  given  by  rendering,  a  desire  of  a  man  is 
kindness  to  him,  or  more  freely,  an  object  of 
desire  by  men  in  general  is  to  have  kindness 
shown  to  them.  This  rendering  regards  Ms 
kindness,  which  is  literal,  as  meaning  kindness 
shown  to  him.  B.  G.  renders,  an  honest  poor 
man  is  better  than  a  rich  liar,  supplying  two 
adjectives.  There  is  no  need  of  adding  them, 
however,  especially  as  it  is  probable  that  they 
simply  indicate  that  the  reading  of  the  Septua- 
gint  is  a  paraphrase.  But  they  are  naturally 
implied  in  harmony  with  the  general  thought  of 
Proverbs.  No  close  connection  in  thought  be- 
tween a  and  b  is  apparent.  23.  This  verse  in 
English  has  three  lines,  but  not  in  the  Hebrew, 
b  and  c  making  one.  A.  A  similar  thought 
is  found  in  14  :  27a ;  10  :  27a ;  the  contrasted 
thought  in  10  :  27b.  Tendeth,  better,  leads, 
although  it  is  merely  supplied.  Life  means  long 
life.  B.  The  subject,  as  indicated  by  the  words 
supplied  in  R.  V.,  is  the  one  who  fears  Jehovah, 
implied  in  a,  as  in  the  similar  case  of  14  :  26. 
Satisfied,  render, /?/i/ (of  years),  as  in  Gen. 
25  :  8,  where  the  Hebrew  word  is  the  same, 
J^D^,  sdbhe(a)'.  Evil,  render,  disaster,  mean- 
ing premature  death.  The  meaning  here  given 
to  the  latter  part  of  the  verse  is  not  the  one 
usually  given  which  renders  "  satisfied,"  and 
gives  it  its  ordinary  meaning.  Against  the 
usual  interpretation,  however,  is  the  fact  that  it 
is  not  in  harmony  with  the  parallelism.  It  is 
also  not  in  accordance  with  the  usage  of  the 
word  so  rendered.  That  means  primarily  satiated 
with  food.  But  various  metaphorical  meanings 
are  much  more  common.  The  only  case  aside 
from  this  verse  where  it  is  used  metaphorically 
without  being  defined  by  some  additional  word 
is  in  Gen.  25  :  8,  where  it  is  used  as  equivalent 


to  the  fuller  phrase  found  elsewhere.  The 
meaning  of  that  passage  is  therefore  to  be 
adopted  here,  inasmuch  as  it  is  appropriate. 
B  then  expresses  the  same  thought  as  a  in  other 
language,  the  one  who  fears  Jehovah  shall  live 
to  a  good  old  age,  he  shall  not  be  visited  by  any 
disaster  which  will  cut  him  off  prematurely. 
24a  is  identical  with  26  :  15a ;  b,  similar  to  26 : 
15b.  (See  also  15  :  19a.)  This  is  a  strong  expres- 
sion for  laziness.  The  allusion  is  to  the  ancient, 
and  even  now  Oriental,  custom  of  using  tlie 
hands  for  eating.  (See  Matt.  26 :  23.)  25.  Scorner 
(scoffer),  the  rendering  of  A.  R.  V.  is  the  better. 
The  meaning  is  that  the  scoffer  is  incapable  of 
profiting  by  punishment,  but  the  inexperienced 
learns  from  it.  The  one  started  on  the  way  to 
wisdom,  however,  does  not  need  blows  to  teach 
him;  reproof  is  sufficient.  26a.  Spoileth 
{doeth  molence  to),  the  rendering  of  the  A.  R. 
V.  is  the  better.  B,  render,  is  a  son  who  acts 
shamefully  and  disgracefully.  This  assumes 
that  a  son  is  given  possession  of  the  property 
before  the  death  of  his  father,  otherwise  he 
would  have  no  power  to  act  as  is  here  indicated. 
27.  The  meaning  given  by  the  rendering  of  the 
R.  V.  is,  it  is  better  not  to  hear,  than  to  hear 
and  not  to  obey.  This  is  possible  as  a  transla- 
tion. It  is  contrary,  however,  to  the  general 
usage  of  hear  in  Proverbs,  which  implies  obedi- 
ence as  well  as  hearing.  It  is  also  opposed  to 
the  usual  tone  of  Proverbs,  which  nowhere  else 
recognizes  a  class  of  those  who  hear  and  do  not 
obey.  It  is  therefore  generally  conceded  that 
some  change  of  text  is  necessary.  The  change 
of  one  consonant  may  be  suggested,  reading 
r)1JK/l,  ufshtkggotha,  for  niJE/S,  lishgoth,^  which 
gives  the  rendering  for  b,  and  thou  errest  from 
the  words  of  knoivledge.  It  is  conditional  in  fact, 
but  not  in  form,  if  thou  ceasest — thou  wilt  err. 
The  thought  is  the  danger  of  losing  progress 
once  made  in  wisdom,  if  a  person  does  not  con- 


See  "American  Journal  of  Semitic  Languages,"  Vol.  XIX.,  p.  54. 


Ch.  XX.] 


PROVERBS 


71 


28  An  ungodly  witness  scorneth  judgment ; 
the  mouth  of  the  wicked  devoureth  iniquity. 

29  Judgments   are   prepared    for   scoruers, 
stripes  for  the  back  of  fools. 


28  A  worthless  witness  mocketb  at  judgement : 
And  the  mouth  of  the  wicked  swalloweth  in- 
iquity. 

29  Judgements  are  prepared  for  scomers, 
And  stripes  for  the  back  of  fools. 


CHAPTER    XX 


1  WINE  is  a  mocker,  strong  drink  is  raging  ;  and 
whosoever  is  deceived  thereby  is  not  wise. 

2  The  fear  of  a  king  is  as  the  roaring  of  a  lion  : 
7tiios(i  provoketh  him  to  auger  sinueth  against  his 
ijwn  soul. 

3  It,  is  an  honour  for  a  man  to  cease  from  strife  : 
but  every  fool  will  be  meddling. 

4  The  sluggard  will  not  plow  by  reason  of  the 
cold  ;  therej'ure  shall  he  beg  in  harvest,  and  have 
nothing. 

5  Counsel  in  the  heart  of  man  is  like  deep  water  : 
but  a  man  of  understanding  will  draw  it  out. 

6  Most  men  will  proclaim  every  one  his  own 
goodness  :  but  a  faithful  man  who  can  find  ? 

7  The  just  man  walketh  iu  his  integrity  ;  his 
children  are  blessed  after  him. 

8  A  king  that  sitteth  in  the  throne  of  judgment 
scattereth  away  all  evil  with  his  eyes. 

9  Who  can  say,  I  have  made  my  heart  clean,  I 
am  pure  from  my  sin  ? 

10  Divers  weights,  and  divers  measures,  both  of 
them  are  alike  abomination  to  the  Lord. 

11  Even  a  child  is  known  by  his  doings,  whether 
his  work  be  pure,  and  whether  it  be  right. 


1  WINE  is  a  mocker,  strong  drink  a  brawler; 
And  whosoever  erreth  thereby  is  not  wise. 

2  The  terror  of  a  king  is  as  the  roaring  of  a  lion  : 
He  that  provoketh  him  to  anger  sinneth  against 

his  own  life. 

3  It  is  an  honour  for  a  man  to  keep  aloof  from 

strife  : 
But  every  fool  will  be  quarrelling. 

4  The  slothful  will  not  plow  by  reason  of  the 

winter ; 
Therefore  he  shall  beg  in  harvest,  and  have 
nothing. 

5  Counsel  in  the  heart  of  man  is  like  deep  water  ; 
But  a  man  of  understanding  will  draw  it  out. 

6  Most  men  will  proclaim  every  one  his  own  kind- 

ness : 
But  a  faithful  man  who  can  find  ? 

7  A  just  man  that  walketh  in  his  integrity, 
Blessed  are  his  children  after  him. 

8  A  king  that  sitteth  on  the  throne  of  judgement 
Scattereth  away  all  evil  with  his  eyes. 

9  Who  can  say,  I  have  made  my  heart  clean, 
I  am  pure  from  my  sin  ? 

10  Divers  weights,  and  divers  measures. 

Both  of  them  alike  are  an  abomination  to  the 
Lord. 

11  Even  a  child  maketh  himself  known  by  his 

doings, 
Whether  his  work  be  pure,  and  whether  it  be 
right. 


tinue  to  receive  instruction.  28b,  as  well  as  a, 
probably  refers  chiefly,  perhaps  not  entirely,  to 
a  witness.  SwalloAveth  means  eagerly  re- 
ceives ;  the  thought  of  18  :  8  is  similar.  The  form 
of  expression  in  b,  as  often,  is  not  quite  what 
would  be  expected  from  a.  The  change  of  one 
letter  by  Fr.,  reading  );\T,  y(ibbi{&)\  for  j;S3''^, 
y'bhaiM,  by  which  he  obtains  the  meaning 
utters  (see  15  :  28),  instead  of  "swalloweth,"  is 
plausible  but  unnecessary.  29b  is  similar  to 
10  :  13b ;  26  :  3b. 

Chap.  20.  1.  Wine,  made  from  grapes ; 
strong  drink,  a  general  term,  including  drinks 
of  an  intoxicating  nature  made  from  various 
kinds  of  fruits  as  well  as  from  grapes.  Err- 
eth, better,  reels,  i.  e.,  in  drunkenness.  2a  is 
similar  to  19  :  12a.  Sinneth  against,  better, 
forfeits.  3b.  (see  note  on  6  :  Uo. )  4.  By  rea- 
son of  the  winter,  render,  ^V^  autunui,  the 
usual  time  of  plowing.  It  is  simply  laziness, 
not  cold,  that  prevents  him.  Render  b,  there- 
fore he  shall  seek  in  harvest,  and  there  is 
nothing.  The  rendering  beg  is  improbable 
from  the  fact  that  in  the  joyful  season  of  har- 
vest any  kind  of  heggar  would  not  be  apt  to  go 
empty-handed.  The  rendering  given  has  also 
the  advantage  of  presenting  a  thought  which 
often  appears  in  Proverbs,  viz,  a  punishment 
which  is  the  natural  result  of  the  act.    The 


implied  object  of  "  seek "  is  a  crop.  5a  is 
similar  to  18  :  4.  6a.  Most  men,  better,  many 
men.  B  does  not  mean  that  he  is  not  to  be  found, 
but  he  is  rare,  as  is  indicated  by  the  use  of  the 
same  phrase  in  31  :  10.  7b.  (see  u  :  set.)  8a. 
(See  16 :  10, 12. )  A  king  that  sitteth  .  .  .  scat- 
tereth away,  render,  A  king  sits  .  .  .  and  win- 
nows. "  Winnows,"  the  rendering  is  the  same  as 
in  ver.  26,  where  tlie  same  Hebrew  word,  ri^fO, 
m'zdre,  is  employed  in  a  similar  connection.  The 
meaning  is  that  a  king  examines  all  things  and 
separates  the  true  from  the  false  as  the  grain  is 
separated  from  the  chaff.  It  is  of  course  implied 
that  he  is  a  good  king.  9.  This  verse  teaches 
the  universal  prevalence  of  sin,  which  is  also 
taught  in  Gen.  6  :  5 ;  1  Kings  8 :  46 ;  Eccl.  7  :  20 ; 
Ps.  130 :  3  ;  143 : 2,  etc.  10b  is  identical  with  17  : 
15b.  For  a  similar  thought  see  11:1;  20  :  23 ; 
Amos  8:5;  Deut.  25  :  13-16 ;  Ezek.  45  :  10. 
11.  Child.  The  word  so  translated  here,  1^'J, 
naar,  is  found  in  Proverbs  in  the  following 
passages  aside  from  the  present  one :  1:4; 
7  :  7  ;  22  :  6,  15  ;  23  :  13 ;  29  :  15.  In  1  :  4  and 
7  :  7  it  plainly  means  young  man,  a  youth  of 
considerable  age.  In  none  of  the  other  passages 
is  it  used  of  a  young  child ;  he  is  always  old 
enough  to  receive  training.  Here  render  young 
man.  Even,  better,  also,  i.  e.,  a  young  man 
as  well  as  older  people.  Render  b.  Whether  he 
be  pure  and  whether  his  conduct  be  right.    This 


72 


PROVERBS 


[Ch.  XX. 


12  The  hearing  ear,  and  the  seeing  eye,  the  Lord 
hath  made  even  both  of  them. 

13  Love  not  sleep,  lest  thou  come  to  poverty ; 
open  thine  eyes,  and  thou  shalt  be  satisfied  witli 
bread. 

14  It  is  naught,  it  in  naught,  saith  the  buyer  :  but 
when  he  is  gone  his  way,  then  he  boastetli. 

15  There  is  gold,  and  a  multitude  of  rubies  :  but 
the  lips  of  knowledge  are  a  precious  jewel. 

16  Take  his  garment  that  is  surety /or  a  stranger  ; 
and  take  a  pledge  of  him  for  a  strange  woman. 

17  Bread  of  deceit  is  sweet  to  a  man  ;  but  after- 
wards his  mouth  shall  be  filled  with  gravel. 

18  Every  purpose  is  established  by  counsel ;  and 
with  good  advice  make  war. 

19  He  that  goeth  about  as  a  talebearer  revealeth 
secrets ;  therefore  meddle  not  with  him  that  flat- 
tereth  with  his  lips. 

20  Whoso  curseth  his  father  or  his  mother,  his 
lamp  shall  be  put  out  in  obscure  darkness. 

21  An  inheritance  may  be  gotten  hastily  at  the  be- 
ginning ;  but  the  end  thereof  shall  not  be  blessed. 

22  Say  not  thou,  I  will  recompense  evil :  but  wait 
on  the  Lord,  and  he  shall  save  thee. 

23  Divers  weights  are  an  abomination  unto  the 
Lord  ;  and  a  false  balance  is  not  good. 

24  Man's  goings  are  of  the  Lord  ;  how  can  a  man 
then  understand  his  own  way? 

25  It  is  a  snare  to  the  man  who  devoureth  that 
which  is  holy,  and  after  vows  to  make  inquiry. 


12  The  hearing  ear,  and  the  seeing  eye, 
The  Lord  hath  made  even  both  of  them. 

13  Love  not  sleep,  lest  thou  come  to  poverty  ; 
Open  thiue  eyes,  and  thou  shalt  be  satisfied 

with  bread. 

14  It  is  naught,  it  is  naught,  saith  the  buyer : 

But  wheu  he  is  gone  his  way,  then  lie  boasteth. 

15  There  is  gold,  and  abundance  of  rubies  : 

But  the  lips  of  knowledge  are  a  precious  jewel. 

16  Take  his  garment  that  is  surety  for  a  stranger  ; 
And    hold    him   in   pledge    that   is    surety   for 

strangers. 

17  Bread  of  falsehood  is  sweet  to  a  man  ; 

But  afterwards  his  mouth  shall  be  filled  with 
gravel. 

18  Every  purpose  is  established  by  counsel : 
And  "by  wise  guidance  make  thou  war. 

19  He  that  goeth  about  as  a  talebearer  revealeth 

secrets : 
Therefore  meddle  not  with  him  that  openeth 
wide  his  lips. 

20  Whoso  curseth  his  father  or  hia  mother, 

His  lamp  shall  be  put  out  in  the  blackest  dark- 
ness. 

21  An  inheritance  may  be  gotten  hastily  at  the  be- 

ginning ; 
But  the  end  thereof  shall  not  be  blessed. 

22  Say  not  thou,  I  will  recompense  evil : 
Wait  on  the  Lord,  and  he  shall  save  thee. 

23  Divers  weights  are  an  abomination  to  the  Lord  ; 
And  a  false  balance  is  not  good. 

24  A  man's  goings  are  of  the  Lord  ; 

How  then  can  man  understand  his  way  ? 

25  It  is  a  snare  to  a  man  rashly  to  say,  It  is  holy. 
And  after  vows  to  make  inquiry. 


is  suggested  by  the  similar  phrase  in  21  :  8  and 
by  the  fact  that  it  gives  a  better  meaning,  since 
otherwise  the  clause  is  almost  tautological. 
13a  is  similar  to  6  :  9-11.  B.  (see  12  :  lu.) 
Open  thine  eyes,  awake  and  go  to  work, 
antithesis  with  a.  14.  It  is  naught,  it  is 
naught  {it  is  bad,  it  is  bad).  The  rendering 
of  A.  R.  V.  is  the  better.  A  common  practice 
is  mentioned,  without  comment,  of  depreciating 
what  is  to  be  bought  and  afterward  boasting  of 
the  bargain.  15.  For  thought  see  3  :  14,  15 ; 
8  :  11.  There  is,  i.  e.,  in  one's  possession. 
Rubies,  render,  corals,  and  see  note  on  3  :  15. 
B,  the  thought  is  that  lips  which  speak  knowl- 
edge are  more  precious  than  gold  and  corals.  16. 
The  verse  is  nearly  identical  with  27  :  13.  Some 
would  correct  this  text  by  that,  but  it  seems  un- 
necessary, since  variant  forms  of  the  same  prov- 
erb are  so  common.  Render:  Take  his  gar- 
ment, because  he  has  become  surety  for  a  stranger ; 
and  hold  him  in  pledge  for  strangers.  It  is 
probable  that  the  meaning  "  stranger"  and  not 
simply  another  is  to  be  given  here,  inasmuch 
as  two  different  words  occur  in  the  two  clauses. 
It  is  not  necessary  to  regard  strangers  here  as 
meaning  more  than  those  not  of  one's  own 
family.  It  would  then  be  an  admonition  against 
practically  all  suretyship.  In  a  the  garment 
pledged  is  to  be  taken  and  in  b  the  man  him- 
self is  to  be  kept  in  pledge.  17a.  (see  9  :  17.) 
Bread  of  falsehood  means  bread  obtained 

l)y    falsehood.        B.    (see    Matt.   7:9;    Lam.   3   :   16.) 


18a,  the  contrasted  thought  is  found  in  15  :  22a. 
(See  also  16  :  3b.)  B  is  similar  to  24  :  6a.  Here 
war  is  not  praised  or  encouraged,  but  it  is 
recognized  as  a  fact  and  advice  is  given  con- 
cerning it.  19.  For  rendering  and  explana- 
tion, see  note  on  11  :  13.  20a.  See  28  :  24 ;  30  : 
11,  17,  and  the  commands  in  Exod.  21  :  17 ; 
Lev.   20 :  9  ;  Deut.   27  :  16.      Or,   better,   and. 

B.    (See    13    :    9;    24    :    20;    Job    18    :    5,    6.)        In     the 

blackest  darkness,  render,  in  the  middle  of 
darkness,  as  in  the  similar  phrase  in  7  :  9.  This 
means  :  at  midnight,  at  the  darkest  time,  when 
no  other  light  is  available,  it  is  a  thorough 
quenching.  In  accordance  with  the  general 
meaning  of  such  metaphorical  language,  see 
note  on  13  :  9,  the  meaning  is  utter  adversity. 
This  indicates  not  necessarily  destruction,  but 
most  complete  disaster.  21a  is  similar  to 
28  :  20b,  22a.  An  inheritance,  render,  j>roj>- 
erty.  It  is  implied  in  a  that  the  haste  to  become 
rich  leads  to  wrong  methods.  22a  is  similar 
in  thought  to  24  :  29 ;  see  also  24 :  17  and  the 
stronger  statement  in  25  :  21.  23.  The  verse  is 
similar  to  ver.  10;  11  :  1.  24a  is  nearly  iden- 
tical with  Ps.  37  :  23a,  with  the  omission  of  one 
word,  but  b  is  quite  different  in  the  two.  So 
far  as  thought  is  concerned,  either  might  be  an 

allusion    to    the    other.        (see   also    16   :   9;    19   :    21; 

jer.  10  :  23.)  35.  To  make  inquiry,  better, 
to  hesitate.  The  meaning  of  the  verse  is  doubt- 
ful. Probably  it  is :  a  man  acts  wrongly  who 
on   the  impulse  of  the  moment  consecrates  a 


Ch.  XXI.] 


PROVERBS 


73 


26  A  wise  king  scattereth  the  wicked,  and  bring- 
eth  the  wheel  over  them. 

27  The  spirit  of  man  is  the  candle  of  the  Lord, 
searching  all  the  inward  parts  of  the  belly. 

28  Mercy  and  truth  preserve  the  king  ;  and  his 
throne  is  upholden  by  mercy. 

29  The  glory  of   young  men  it;  their  strength  ; 
and  the  beauty  of  old  men  is  the  gray  head. 

30  The  bluenessof  a  wound  cleauseth  away  evil : 
so  do  stripes  the  inward  parts  of  the  belly. 


26  A  wise  king  winnoweth  the  wicked 

And  bringeth  the  threshing  wheel  over  them. 

27  The  spirit  of  man  is  the  lamp  of  the  Lord 
Searching  all  the  innermost  parts  of  the  belly. 

28  Mercy  and  truth  preserve  the  king  : 
And  his  throne  is  upholden  by  mercy 

29  The  glory  of  young  men  is  their  strength  : 
And  the  beauty  of  old  men  is  the  hoary  head. 

30  Stripes  that  wound  cleanse  away  evil : 

And  strokes  reach  the  innermost  parts  of  thi 
belly. 


CHAPTER    XXI 


1  THE  king's  heart  is  in  the  hand  of  the  Lord,  as 
the  rivers  of  water :  he  turneth  it  whithersoever  he 
will. 

2  Every  way  of  a  man  is  right  in  his  own  eyes  : 
but  the  Lord  pondereth  the  hearts. 

3  To  do  justice  and  judgment  is  more  acceptable 
to  the  Lord  than  sacrifice. 

4  An  high  look,  and  a  proud  heart,  and  the  plow- 
ing of  the  wicked,  is  sin. 

5  The  thoughts  of  the  diligent  tend  only  to  plen- 
teousuess;  but  of  every  one  thai  is  hasty  only  to 
want. 

6  The  getting  of  treasures  bv  a  lying  tongue  is  a 
vanity  tossed  to  and  fro  of  the'ui  that  seek  death. 

7  The  robbery  (.1  tlie  wicked  shall  destroy  them  ; 
because  they  refuse  to  do  judgment. 

8  The  way  of  man  is  fro  ward  and  strange :  but  as 
fur  the  pure,  his  work  is  right. 

9  It  is  better  to  dwell  in  a  corner  of  the  housetop, 
than  with  a  brawling  woman  in  a  wide  house. 

10  The  soul  of  the  wicked  desireth  evil :  his  neigh- 
bour findeth  no  favour  in  his  eyes. 


1  THE  king's  heart  is  in  the  hand  of  the  Lord  as 

the  watercourses : 
He  turneth  it  whithersoever  he  will. 

2  Every  way  of  a  man  is  right  in  his  own  eyes : 
But  the  Lord  weigheth  the  hearts. 

3  To  do  justice  and  judgement 

Is  more  acceptable  to  the  Lord  than  sacrifice. 

4  An  high  look,  and  a  proud  heart. 
Even  the  lamp  of  the  wicked,  is  sin. 

5  The  thoughts  of  the  diligent  tend  only  to  plente- 

ousness : 
But  every  one  that  is  hasty  hasleth  onlv  to  want. 

6  The  getting  of  treasures  by  a  Iving  tongue 

Is  a  vapour  driven  to  and  fro  ;  they  that  seek  them 
seek  death. 

7  The  violence  of  the  wicked  shall  sweep  them 

away ; 
Because  they  refuse  to  do  judgement. 

8  The  way  of  him  that  is  laden  with  guilt  is  ex- 

ceeding crooked : 
But  as  for  the  pure,  his  work  is  right. 

9  It  is  better  to  dwell  in  the  corner  of  the  housetop. 
Than  with  a  contentious  woman  in  a  wide  hou.se. 

10  The  soul  of  the  wicked  desireth  evil : 

His  neighbour  findeth  no  favour  in  his  eyes. 


thing  to  God,  and,  after  thus  making  a  vow, 
regrets  it,  reflects,  and  hesitates.  (See  Num. 
30  :  3  f. ;  Eoci.  5  :  2,  4,  5. )  26a  is  similar  to 
ver.  8b.  The  threshing  wheel,  (see  isa. 
28: 27  f.)  27.  The  verse  means  that  the  spirit 
of  man  comes  from  Jehovah  (see  Gen.  2  :  t), 
and  thus  is  a  lamp,  searching  out  the  inmost 
recesses  of  his  being.  It  is  a  teaching  much 
like  the  modern  conception  of  conscience.  28b. 
Is  upholden,  render,  he  upholds.  29b.  (see 
16:31.)  30b  is  elliptical,  but  it  is  better  to 
make  strokes  a  second  subject  to  a  and  render, 
and  strokes  that  reach,  etc. 

Chap.  21.  1.  From  the  description,  water- 
courses are  evidently  canals,  which  are  turned 
here  and  there  for  irrigating  purposes,  as  in 
Egypt.  2.  The  verse  is  nearly  identical  with 
16  :  2.  (See  16  :  25;  u  :  12.)  3.  This  teaching 
is  the  same  as  that  which  is  such  a  feature 
of  the  prophetic  doctrine,  and  is  found  else- 
where as  well.  For  it  see  especially  Amos  5  : 
22-24 ;  Isa.  1  :  11-14 ;  Hosea  6:6;  Micah  6  :  6- 
8  ;  1  Sam.  15  :  22  ;  Ps.  40  :  6  ;  50  :  7-14 ;  51  :  16, 
17 ;  Prov.  21  :  27 ;  15  :  8.     4a  is  similar  to  Ps. 

101  :  5.      B.     (See  13  :  9  b  ;   20  :  20  ;    24  :  20  ;   Job  18  :  5,  6  ; 

21  :  1'. )  Render,  suggested  partly  by  these  pas- 
sages :  Ifaughtiness  of  looks  and  pride  of  heart 
(are  closely  connected)  ;  the  lamp  of  the  tvicked 


fails.  This  involves  no  change  of  consonants, 
reading  nx^n,  hoteth,  for  HKian,  h&ttath.  By 
this  rendering  the  connection  of  a  and  b  is 
not  close,  as  often,  but  the  meaning  atlbrded  is 
better  than  by  the  usual  rendering.  5.  B  is 
similar  especially  to  28  :  20b.  The  connection 
of  thought  is  not  close,  but  is  probably  the  fol- 
lowing. The  diligent  in  a  are  in  b  naturally 
contrasted  with  those  who  are  not  content  with 
the  results  simply  of  diligence,  but  are  anxious 
to  become  rich  quickly  by  other  means.  6. 
They  that  seek  them  seek  death,  render: 
(is)  snares  of  death,  following  the  text  of  G. 
and  v.,  with  a  change  of  one  consonant  in  the 
Hebrew,  reading  'tl'pIO,  vwq'^sh^,  for  "li'D^D, 
m^bhaq''she.  The  meaning  thus  afforded  is  a 
natural  one,  as  it  is  not  in  MT.  The  meaning 
is :  the  acquisition  of  property  by  lying  is  first 
an  unsubstantial  process,  second  a  deadly  one. 
8b.  (See  20  :  lib.)  9.  Practically  identical  with 
25  :  24 ;  21  :  19  is  very  similar,  see  also  19  :  13  ; 
27  :  15.  On  a  see  Ps.  102  :  7.  B  is  literally : 
Than  a  contentious  ivoman  and  n  house  in  com- 
mon. A  suggests  simply  solitude,  not  danger  or 
discomfort,  as  some  have  thought.  The  house- 
top was  a  common  place  of  resort  at  times.  B 
suggests  the  worst  form  of  uncongenial  compan- 
ionship. Woman  would  naturally  be  the  wife 
or  relative,  probably  wife.    The  thought  of  the 


74 


PROVEKBS 


[Ch.  XXI. 


11  When  the  scorner  is  punished,  the  simple  is 
made  wise :  and  when  the  wise  is  instructed,  he 
receiveth  knowledge. 

12  The  righteous  man  wisely  considereth  the 
house  of  the  wicked :  hut  God  overthroweth  the 
wicked  for  their  wickedness. 

13  Whoso  stoppeth  his  ears  at  the  cry  of  the  poor, 
he  also  shall  cry  himself,  but  shall  not  be  heard. 

14  A  gift  in  secret  pacifieth  anger :  and  a  reward 
in  the  bosom  strong  wrath. 

15  11  is  joy  to  the  just  to  do  judgment:  but  de- 
struction shall  be  to  the  v/orkers  of  iniquity. 

16  The  man  that  wandereth  out  of  the  way  of 
understanding  shall  remain  iu  the  congregation  of 
the  dead. 

17  He  that  loveth  pleasure  shall  be  a  poor  man : 
he  that  loveth  wine  and  oil  shall  not  be  rich. 

18  The  wicked  shall  be  a  ransom  for  the  righteous, 
and  the  transgressor  for  the  upright. 

19  It  is  better  to  dwell  in  the  wilderness,  than 
with  a  contentious  and  an  angry  woman. 

20  There  is  treasure  to  be  desired  and  oil  in  the 
dwelling  of  the  wise;  but  a  foolish  man  spendeth 
it  up. 

21  He  that  followeth  after  righteousness  and 
mercy  findeth  life,  righteousness,  and  honour. 


11  When  the  scorner  is  punished,  the  simple  is 

made  wise : 
And  when  the  wise  is  instructed,  he  receiveth 
knowledge. 

12  The  righteous  man  considereth  the  house  of  the 

wicked  ; 
How  the  wicked  are  overthrown  to  their  ruin. 

13  Whoso  stoppeth  his  ears  at  the  cry  of  the  poor, 
He  also  shall  cry,  but  shall  not  be  heard. 

14  A  gift  in  secret  pacifieth  anger, 

And  a  present  in  the  bosom  strong  wrath. 

15  It  is  joy  to  the  righteous  to  do  judgement ; 

But  it  i's  a  destruction  to  the  workers  of  iniquity. 

16  The  man  that  wandereth  out  of  the  way  of  un- 

derstanding 
Shall  rest  in  the  congregation  of  the  dead. 

17  He  that  loveth  pleasure  shall  be  a  poor  man  : 
He  that  loveth  wine  and  oil  shall  not  be  rich. 

18  The  wicked  is  a  ransom  for  the  righteous ; 
And  the  treacherous  cometh  instead  of  the  up- 
right. 

19  It  is  better  to  dwell  in  a  desert  land, 

Than  with  a  contentious  and  fretful  woman. 

20  There  is  precious  treasure  and  oil  in  the  dwel- 

ling of  the  wise ; 
But  a  foolish  man  swalloweth  it  up. 

21  He  that  followeth  after  righteousness  and  mercy 
Findeth  life,  righteousness,  and  honour. 


verse  is:  solitude  is  better  than  uncongenial 
companionship.  11.  The  verse  is  similar  to  19  : 
25.  13.  The  righteous  man  .  .  .  how  the 
wicked  are  overthrown,  render:  The  right- 
eous one  .  .  .  he  overthrows  the  wicked,  etc.  The 
"righteous  one,"  p'''nV,  gaddiq,  is  God,  as  in 
Job  34  :  17.  This  gives  a  natural  meaning  to 
the  verse,  which  is  almost  unmeaning  in  the 
ordinary  renderings.  The  thought  is  similar  to 
that  of  22  :  12b.  13.  Heard,  literally  and 
better,  answered.  14.  The  verse  is  similar  to 
17  :  23.  Here,  as  in  that  passage,  the  reference 
is  to  bribes,  as  is  indicated  by  the  phrases  de- 
noting secrecy  :  in  secret  and  in  the  bosom. 
It  is  also  indicated  by  the  word  in  b  trans- 
lated present,  which  generally  means  bribe, 
and  should  be  so  rendered  here.  The  verse 
refers  to  the  practice  of  bribery,  speaking  of  it 
simply  as  a  fact,  without  expressing  a  judgment 
upon  it.  15.  Render  b  with  A.  V. ;  the  paral- 
lelism favors  R.  V.,  but  the  meaning  thus 
afforded  is  forced.  16.  Rest  is  apparently 
simply  equivalent  to  dwell.  The  thought  is,  as 
elsewhere,  premature  death  is  the  punishment 
of  sin.  17.  Pleasure  means  especially  feast- 
ing, as  is  indicated  by  the  use  of  the  word  else- 
where, and  by  the  parallelism  here.  Oil  was 
used  for  anointing  in  preparation  for  a  feast. 
The  verse  is  a  warning  against  self-indulgence. 
18.  This  verse  might  seem  to  mean  that  God 
punishes  the  wicked  for  the  sins  of  the  righteous. 
This  would  be  an  unexampled  teaching,  how- 
ever. The  difficulty  comes  from  the  figurative 
use  of  the  word  ransom.  The  word  literally 
means  that  which  is  paid  as  a  means  of  deliver- 
ance from  disaster,  often  from  death.  Used 
figuratively,  its  meaning  would  be  similar,  a 


means  of  deliverance.  The  fact  iu  mind,  evi- 
dently, is  that  the  righteous  are  sometimes  in 
difficulties,  but  they  are  soon  delivered  from 
them,  and  the  wicked  experience  them.  In 
such  a  case  the  wicked  may  be  described,  from 
the  standpoint  of  experience,  as  being  a  means 
of  deliverance  for  the  righteous.  That  this  is 
an  observation  founded  thus  upon  experience, 
and  using  popular  phraseology,  and  not  a  theo- 
logical formula,  is  evident  from  the  fact  that  the 
uniform  teaching  of  Proverbs  is  that  afflictions 
upon  the  righteous  must,  in  the  nature  of  the 
case,  be  temporary.  Punishments  really  belong 
to  the  wicked,  not  to  the  righteous.  This  is, 
then,  only  a  stronger  statement  of  the  same 
thought  as  is  found  in  11  :  8.  See  note  on  that 
passage.  For  a  similar  figurative  use  of  ransom, 
see  Isa.  43  :  3.  In  the  stead  of,  better:  in 
place  of.  19.  Desert,  better,  wilderness.  The 
general  thought  is  the  same  as  in  ver.  9.  20. 
Oil  is  simply  one  specification  added  to  the 
general  statement  precious  treasure.  It  in 
b  evidently  refers  to  the  general  idea  of  "  pre- 
cious treasure  and  oil."  Most  interpreters  sup- 
pose that  it  refers  to  the  specific  treasure  men- 
tioned in  a,  that  in  a  given  case  a  wise  man 
stores  up  property  and  a  foolish  man  spends  it. 
This  seems  unnecessary.  The  frequent  looseness 
of  syntactical  usage  in  Proverbs  allows  the  gen- 
eral meaning  for  b,  which  is  more  suitable :  a 
foolish  man  who  has  wealth  wastes.  The  verse 
then  teaches :  a  wise  man  saves,  a  fool  wastes. 
21.  If  righteousness  in  b,  HplV,  fdhdqd,  is 
genuine,  it  must  have  a  different  meaning  from 
the  same  word  in  a.  It  is  probably  best,  however, 
to  omit  it  in  b,  following  most  manuscripts  of 
G.,  and  regard  it  as  a  scribal  insertion  from  a. 


Ch.  XXII.] 


PROVERBS 


75 


22  A  wise  man  scaleth  the  city  of  the  mighty, 
and  casteth  down  the  strength  of  the  confidence 
thereof. 

23  Whoso  keepeth  his  mouth  and  his  tongue 
keepeth  his  soul  from  troubles. 

24  Proud  and  liaughty  scorner  is  his  name,  who 
dealeth  in  proud  wrath. 

25  The  de><ire  of  the  slothful  killeth  him ;  for  his 
hands  refuse  to  labour. 

26  He  coveteth  greedily  all  the  day  long :  but  the 
righteous  giveth  and  spareth  not. 

27  The  sacrifice  of  the  wicked  is  abomination: 
how  much  more,  when  he  bringeth  it  with  a  wicked 
mind? 

28  A  false  witness  shall  perish  :  but  the  man  that 
heareth  speaketh  constantly. 

29  A  wicked  man  hardeneth  his  face :  but  as  for 
the  upright,  he  directeth  his  way. 

30  There  is  no  wisdom  nor  understanding  nor 
counsel  against  the  Lord. 

31  The  horse  is  prepared  against  the  day  of  battle : 
but  safety  is  of  the  Lord. 


22  A  wise  man  scaleth  the  city  of  the  mighty, 
And   bringeth  down  the  strength  of  the  confi- 
dence thereof. 

23  Whoso  keepeth  his  mouth  and  his  tongue 
Keepeth  his  soul  from  troubles. 

24  The  proud  and  haughty  man,  scorner  is   his 

name, 
He  worketh  in  the  arrogance  of  pride. 

25  The  desire  of  the  slothful  killeth  him  ; 
For  his  hands  refuse  to  labour. 

26  There  is  that  coveteth  greedily  all  the  day  long  : 
But  the  righteous  giveth  and  withholdelh  not. 

27  The  sacrifice  of  the  wicked  is  an  abomination  : 
How  much  more,  when  he  bringeth  it  with  a 

wicked  mind ! 

28  A  false  witness  shall  perish : 

But  the  man  that  heareth  shall  speak  unchal- 
lenged. 

29  A  wicked  man  hardeneth  his  face : 

But  as  for  the  upright,  he  ordereth  his  ways. 

30  There  is  no  wisdom  nor  understanding 
Nor  counsel  against  the  Lord. 

31  The  horse  is  prepared  against  the  day  of  battle : 
But  victory  is  of  the  Lord. 


CHAPTER    XXII 


1  A  GOOD  name  is  rather  to  be  chosen  than  great 
riches,  and  loving  favour  rather  than  silver  and 
gold. 

2  The  rich  and  poor  meet  together:  the  Lord  is 
the  maker  of  them  all. 

3  A  prudent  man  forseeth  the  evil,  and  hideth 
himself :  but  the  simple  pass  on,  and  are  punished. 

4  By  humility  and  the  fear  of  the  Lord  are  riches, 
and  honour,  and  life. 

5  Thorns  and  snares  are  in  the  way  of  the  fro- 
ward  :  he  that  doth  keep  his  soul  shall  be  far  from 
them. 


1  A  GOOD  name  is  rather  to  be  chosen  than  great 

riches, 
And  loving  favour  rather  than  silver  and  gold. 

2  The  rich  and  the  poor  meet  together: 
The  Lord  is  the  maker  of  them  all. 

3  A  prudent  man  seeth  the  evil,  and  hideth  him- 

self: 
But  the  simple  pass  on,  and  suffer  for  it. 

4  The  reward  of  humility  a?j(f  the  fear  of  the  Lord 
Is  riches,  and  honour,  and  life. 

5  Thorns  and  snares  are  in  the  way  of  the  froward  : 
He  that  keepeth  his  soul  shall  be  far  from  them. 


23.  The  verse  is  similar  to  13  :  3  ;  18  :  21.  His 
soul,  better,  himself.  24.  The  meaning  of  a 
is :  a  proud  and  haughty  man  is  named  scoffer ; 
it  is  a  definition  of  the  word  scoffer.  Scorner 
(scoffer),  tlie  rendering  of  A.  R.  V.  is  the  bet- 
ter. 25.  The  desire  is  of  course  a  desire 
for  ease.  Refuse,  better,  have  refused.  26. 
There  is  that  means :  there  are  those  who, 
i.  e.,  the  wicked,  the  implied  subject.  The 
contrast  is  this :  the  wicked  are  covetous,  the 
righteous  liberal.  27a  is  nearly  identical  with 
15  :  8a.  It  is  an  abomination,  because  under  the 
best  of  circumstances  it  is  purely  formal.  B. 
With  a  wicked  mind,  better, /or  recrmf,  i.e., 
as  equivalent  for,  as  compensation  for  a  crime. 
28a  is  similar  to  19  :  5a,  9a.  B.  Render :  But  a 
man  who  hears  shall  speak  truthfully.  The  ren- 
dering "truthfully  "  is  confirmed  by  S.  and  T., 
and  by  the  usage  of  the  Hebrew  word,  n^.^,  ne^dh, 
in  Job  23  :  7  ;  Lam.  3 :  18.  B  is  not  an  exact 
counterpart  to  a,  but  says  that  a  man  who  sim- 
ply reports  what  he  has  heard  will  speak  truth- 
fully. This  seems  to  be  the  best  view  of  this 
difiicult  verse,  although  it  is  possible  that  the 
text  may  be  corrupt.  29b.  A  different  reading 
of  the  Hebrew,  that  of  the  Q're,  may  preferably 
be  followed,  so  as  to  render  :  But  as  for  the  up- 
right, he  considers  hisxvay,  i.  e.,  he  so  considers  it 
as  to  do  right,  while  in  a  is  stated  the  unblushing 


boldness  of  the  wicked  in  following  his  own  will 
M'hen,  as  regularly,  it  is  wrong.  30.  Against, 
better:  over  against,  i.  e.,  in  comparison  with, 
practically  the  same  as  ivithout.  31.  A.  The 
horse  regularly  in  the  Old  Testament  was  the 
animal  for  war,  not  for  ordinary  peaceful  uses, 
and  is  so  spoken  of  here.  B.  Is  of  the  Lord 
(Jehovah),  more  literally:  belongs  to  Jehovah, 
and  so  may  be  given  to  whomsoever  he  chooses. 

Chap.  22.  la.  Good  is  not  expressed,  but 
is  naturally  implied.  B.  Render:  And  favor 
is  better  than  silver  and  gold.  2.  The  verse  is 
similar  to  29  :  13.  The  thought  is:  men  know 
distinctions  among  themselves,  God  does  not 
recognize  them,  but  regards  men  as  equal,  (see 
Job  34  :  19.)  3.  The  verse  is  identical  in  thought 
and  nearly  in  form  with  27  :  12.  Suffer  lor  it, 
better :  are  punished.  This  verse  contrasts  a 
wise  prudence  with  foolhardiness.  4.  In  3  : 
16  and  8  :  18a  these  rewards  are  mentioned  as 
coming  from  wisdom.  It  is  one  of  many  pas- 
sages showing  the  close  connection  between  wis- 
dom and  the  fear  of  Jehovah.  5a.  (see  Job  is : 
8-10.)  B.  Soul,  the  word  in  the  same  phrase 
means  life  in  13  : 3  ;  16 :  17  ;  19 :  16.  Here,  how- 
ever, the  connection  is  different,  so  that  that 
meaning  seems  inappropriate.  It  is  best  to  ren- 
der it,  himself.    He  that  keepeth  himself  means : 


76 


PROVERBS 


[Ch.  XXII. 


6  Train  up  a  child  in  the  way  he  should  go :  and 
when  he  is  old,  he  will  not  depart  from  it. 

7  The  rich  ruleth  over  the  poor,  and  the  borrower 
is  servant  to  the  lender. 

8  He  that  soweth  iniquity  shall  reap  vanity :  and 
the  rod  of  his  anger  shall  fail. 

9  He  that  hath  a  bountiful  eye  shall  be  blessed ; 
for  he  giveth  of  his  bread  to  the  poor. 

10  Cast  out  the  scorner,  and  contention  shall  go 
out ;  yea,  strife  and  reproach  shall  cease. 

11  He  that  loveth  pureness  of  heart,  for  the  grace 
of  his  lips  the  king  shall  be  his  friend. 

12  The  eyes  of  the  Lord  preserve  knowledge,  and 
he  overthroweth  the  words  of  the  transgressor. 

13  The  slothful  man  saith,  'ITiere  is  a  lion  without, 
I  shall  be  slain  in  the  streets. 

14  The  mouth  of  strange  women  is  a  deep  pit :  he 
that  is  abhorred  of  the  Lord  shall  fall  therein. 

15  Foolishness  is  bound  in  the  heart  of  a  child  ; 
but  the  rod  of  correction  shall  drive  it  far  from  him. 

16  He  that  oppresseth  the  poor  to  increase  his 
i-iches,  and  he  that  giveth  to  the  rich,  shall  surely 
come  to  want. 


6  Train  up  a  child  in  the  way  he  should  go, 

And  even  when  he  is  old  he  will  not  depart 
from  it. 

7  The  rich  ruleth  over  the  poor, 

And  the  borrower  is  servant  to  the  lender. 

8  He  that  soweth  iniquity  shall  reap  calamity : 
And  the  rod  of  his  wrath  shall  fail. 

9  He  that  hath  a  bountiful  eye  shall  be  blessed  ; 
For  he  giveth  of  his  bread  to  the  poor. 

10  Cast  out  the  scorner,  and  contention  shall  go  out ; 
Yea,  strife  and  ignominy  shall  cease. 

11  He  that  loveth  pureness  of  heart. 

For  the  grace  of  his  lips  the  king  shall  be  his 
friend. 

12  The  eyes  of  the  Lord  preserve  him   that  hath 

knowledge. 
But  he  overthroweth  the  words  of  the  treacher- 
ous man. 

13  The  sluggard  saith.  There  is  a  lion  without: 
I  shall  be  murdered  in  the  streets. 

14  The  mouth  of  strange  women  is  a  deep  pit : 

He  that  is  abhorred  of  the  Lord  shall  fall  therein. 

15  Foolishness  is  bound  up  in  the  heart  of  a  child  ; 
.    Jivt  the  rod  of  correction  shall  drive  it  far  from 

him. 

16  He  that  oppresseth  the  poor  to  increase  his  gain, 
And  he  that  giveth  to  the  rich,  corneth  only  to 

want. 


he  who  has   self-control.       (See  also  note  on    19    :    8.) 

6.  Child.  (See  note  on  20  :  11.)  In  the  Way 
he  should  go.  This  rendering  means,  in  the 
right  way.  In  order  to  obtain  that  meaning  the 
word  right  should  be  expressed  in  the  Hebrew- 
text,  as  it  is  not.  The  literal  rendering  is:  ac- 
cording to  his  way,  which  can  hardly  mean  any- 
tliing  but  according  to  his  future  course  in  life, 
his  trade  or  occupation.  This  rendering,  as  well 
as  the  usual  one,  emphasizes  the  permanence  of 
early  teaching,  although  without  an  ethical  ref- 
erence. 7.  Servant,  literally,  s/a«e.  It  is  not 
necessary  to  suppose,  however,  that  the  refer- 
ence is  to  actual  servitude  for  debt,  which  was 
probably  not  very  common,  but  to  exactions 
and  inconveniences  which  the  debtor  is  obliged 
to  endure  from  the  creditor,  which  amount  prac- 
tically to  slavery.  8.  The  verse  is  similar  to  6  : 
12a  ;  see  note  there.  The  rod  of  his  wrath 
means  the  rod  by  which  he  has  been  accustomed 
to  manifest  his  wrath  in  injury  to  others.  9.  A 
bountiful  eye,  render:  a  benevolent  look ;  see 
the  opposite  expression  in  2.3  :  6;  28  :  22.  B. 
Giveth,  render :  has  given.  The  meaning  is 
that  the  benevolent  look  is  an  indication  not 
only  of  benevolent  intention,  but  of  benevolent 
activity.  10.  The  verse  is  conditional  in  fact, 
but  not  in  form.  Strife,  j'T,  din,  render  law- 
suits, the  regular  meaning  elsewhere,  from  which 
there  seems  no  reason  to  depart  here.  11.  The 
verse  can  only  be  rendered  naturally :  He  who 
loves  the  pure  of  heart,  whose  lips  are  grace,  a 
king  is  his  friend.  The  thought  is:  purity  of 
heart  and  gracefulness  of  speech  characterize  a 
friend  of  a  king.  12.  Preserve  him  that  hath 
knowledge,  render :  preserve  knowledge.  This 
11  itiirally  means,  as  Fr.  says,  they  continually 


know  or  observe,  nothing  escapes  the  eyes  of 
Jehovah.  A  indicates,  therefore,  the  wide  ob- 
servation, the  omniscience  of  Jehovah.  B  then 
gives  one  result  of  a,  one  consequence  of  this 
knowledge.  But,  render,  and.  13.  Mur- 
dered (slain),  the  rendering  of  the  A.  R.  V.  is 
the  better,  since  it  does  not  bring  in  an  addi- 
tional idea,  but  refers  to  the  agency  of  the  lion 
mentioned  in  a;  see  the  similar  verse,  26  :  13. 
A  lion  in  the  streets  of  a  city  would  be  almost 
unexampled ;  the  verse  shows  the  slight  excuse 
which  serves  a  sluggard  for  inactivity.  See  15  : 
19,  where,  on  the  other  hand,  the  difficulties  are 
real.  14a  is  similar  to  23  :  27.  Mouth  refers 
to  the  enticing  speech  which  is  mentioned  in 
other  places.  Strange  women,  (see  note  on 
2 :  16.)  B.  Render:  He  with  tvhom  Jehovah  is 
angry  shall  fall  therein.  15a.  The  statement 
as  usually  rendered  is  stronger  than  is  elsewhere 
made,  and  stronger  than  tlie  facts  really  warrant. 
Hence  it  is  better  to  regard  it  as  conditional  in 
fact  but  not  in  form  :  if  (in  a  given  case)  fool- 
ishness .  .  .  the  rod,  etc.    Child.      (see  note  on  20  : 

11)  Omit  but  in  b.  16.  Many  have  suspected  the 
text,  not  unnaturally,  for  the  current  interpre- 
tations give  little  meaning.  The  difficulty  seems 
to  be  that  it  is  commonly  assumed  that  the  object 
to  be  supplied  in  a  is  that  supplied  in  R.  V., 
gain,  or  something  similar.  But  more  natu- 
rally it  would  be  the  word  suggested  just  before, 
viz,  poverty.  Then  the  rendering  of  a  would 
be  :  He  that  oppresses  the  poor  (tends)  to  increase 
(poverty)  /or  himself.  He  that  giveth  to  the 
rich  means  one  who  seeks  to  prosper  by  curry- 
ing favor  with  the  rich.  Thus  the  thought  of 
the  verse  is  :  both  the  oppressor  of  the  poor,  and 
the  one  seeking  the  favor  of  the  rich  come  to 


Ch.  XXIII.] 


PROVERBS 


77 


17  Bow  down  thine  ear,  and  hear  the  words  of  the 
wise,  and  apply  thine  heart  unto  my  Jvnowledge. 

18  For  il  is  a  pleasant  thing  if  thou  keep  them 
within  thee;  they  shall  withal  be  fitted  in  thy  lips. 

19  That  thy  trust  may  be  in  the  Lord,  1  have 
made  known  to  thee  this  day,  even  to  thee. 

20  Have  not  I  written  to  thee  excellent  things  in 
counsels  and  knowledge, 

21  That  I  might  make  thee  know  the  certainty  of 
the  words  of  truth  ;  that  thou  mightest  answer  the 
words  of  truth  to  them  that  send  unto  thee? 

22  Rob  not  tlie  poor,  because  he  Is  poor :  neither 
oppress  the  afiiicted  in  the  gate : 

23  For  the  Lord  will  plead  their  cause,  and  spoil 
the  soul  of  those  that  spoiled  them. 

24  Make  no  friendship  with  an  angry  man ;  and 
with  a  furious  man  thou  shalt  not  go : 

25  Lest  thou  learn  his  ways,  and  get  a  snare  to 
thy  soul. 

26  Be  not  thou  one  of  them  that  strike  hands,  or 
of  them  that  are  sureties  for  debts. 

27  If  thou  hast  nothing  to  pay,  why  should  he 
take  away  thy  bed  from  under  thee? 

28  Remove  not  the  ancient  landmark,  which  thy 
fathers  have  set. 

29  Seest  thou  a  man  diligent  in  his  business?  he 
shall  stand  before  kings ;  he  shall  not  stand  before 
mean  men. 


17  Incline  thine  ear,  and  hear  the  words  of  the 

wise. 
And  apply  thine  heart  unto  my  knowledge 

18  For  it  is  a  pleasant  thing  if  thou  keep  them 

within  thee. 
If  they  be  established  together  upon  thy  lips 

19  That  thy  trust  may  be  in  the  Lord, 

I  have  made  thevi  known  to  thee  this  day  even 
to  thee. 

20  Have  not  I  written  unto  thee  excellent  things 
Of  counsels  and  knowledge  ; 

21  To  make  thee  know  the  certainty  of  the  words 

of  truth. 
That  thou  mayest  carry  back  words  of  truth  to 
them  that  send  thee? 

22  Rob  not  the  poor,  because  he  is  poor, 
Neither  oppress  the  afflicted  in  tlie  gate  : 

23  For  the  Lord  will  plead  their  cause. 

And  despoil  of  life  those  that  despoil  them. 

24  Make  no  friendship  with  a  man  that  is  given  to 

anger ; 
And  with  a  wrathful  man  thou  shalt  not  go : 

25  Lest  thou  learn  his  ways, 
And  get  a  snare  to  thy  soul. 

26  Be  thou  not  one  of  them  that  strike  hands, 
Or  of  them  that  are  sureties  for  debts : 

27  If  thou  hast  not  wherewith  to  pav. 

Why  should  he  take  away  thy  bed  from  under 
thee? 

28  Remove  not  the  ancient  landmark. 
Which  thy  fathers  have  set. 

29  Seest  thou  a  man  diligent  in  his  business?  ho 

shall  stand  before  kings  ; 
He  shall  not  stand  before  mean  men. 


CH  APTE  R    XXIII 


1  WHEN  thou  sittest  to  eat  with  a  ruler,  consider 
diligently  what  is  before  thee  : 

2  And  put  a  knife  to  thy  throat,  if  thou  be  a  man 
given  to  appetite. 


1  WHEN  thou  sittest  to  eat  with  a  ruler. 
Consider  diligently  him  that  is  before  thee; 

2  And  put  a  knife  to  thy  throat. 

If  thou  be  a  man  given  to  appetite. 


poverty.     A  is  understood  by  S.  and  T.  in  the 
way  here  translated. 

For  a  discussion  of  the  division  of  the  book 
beginning  with  ver.  17,  see  the  Introduction. 
Ver.  17-21  are  an  introduction  to  this  division, 
22  :  17  to  24  :  22.  17.  It  gives  the  best  meaning 
to  put  part  of  ver.  18  with  ver.  17,  following  G. 
in  the  division  of  the  verses.  They  would  then 
be  rendered  :  .  .  .  unto  my  knowledge,  for  it  is 
pleasant.  18.  Wlien  thou  keepest  them  within 
thee,  they  shall  be  established  together  upon  thy 
lips.  Ver.  17  indicates  that  the  writer  is  purpos- 
ing to  teach  young  men,  teaching  which  he  has 
made  his  own,  but  which  is  compiled  from  the 
words  of  the  wise.  Ver.  18  indicates  that  if  these 
words  are  received  in  the  heart  they  will  find 
expression  upon  the  lips.  20.  Render:  Do  I 
not  write  for  thee,  etc.,  a  rhetorical  question. 
Proverbs  usually  adopts  the  tone  of  oral  instruc- 
tion, here  of  written  as  well.  Of,  render  with, 
i.  e.,  accompanied  by.  21.  To  them  that 
send  thee,  render  as  singular:  to  him  that 
sends  thee,  i.  e.,  the  father  or  guardian  of  the 
scholar.  22.  Because  he  is  poor  is  given 
as  a  reason,  not  for  the  injunction  here  given, 
but  for  the  common  prevalence  of  the  practice 
of  robbing  the  poor,  i.  e.,  because,  as  poor,  he 


is  helpless,  unable  to  defend  himself  from  rob- 
bery. Oppress  is  literally  crush.  A  form  of 
the  same  phrase,  crush  in  the  gate,  is  found 
in  Job  5:4.  B  refers  to  those  who  come  to  the 
place  of  justice  in  the  gate  seeking  relief.  23a 
is  similar  to  23  :  11.  The  verse  is  similar  in 
spirit  to  Exod.  22  :  21-23 ;  Ps.  68  :  5 ;  146  :  9. 

24.  (See  15:  18;   29:22.)      26,27.    ( See  uote  on  6  :  1-5. ) 

28a  is  identical  with  23  :  10a.  The  verse  is  simi- 
lar to   part  of  Deut.  19  :  14.      (see  also  Deut.  27  :  17  ; 

Hos.  5  :  10;  Job  24 : 2.)  29.  Diligent;  render, 
skillful.  It  is  best  to  regard  the  sentence  as  a 
virtual  condition,  if  thou  seest,  etc.,  as  in  26 :  12 ; 
29  :  20.  Stand  before  means,  serve,  enter  the 
service  of.  The  verse  teaches  that  efficient  work 
will  not  go  unrewarded. 

Chap.  23.  2.  Of  the  various  renderings 
proposed  that  of  the  R.  V.  is  the  best.  Then  a 
is  to  be  regarded  as  an  admonition  to  self- 
restraint.  It  is  in  harmony  with  this  that  the 
following  verses  show  the  need  of  self-restraint, 
because  the  food  is  liable  to  be  a  source  of 
temptation  and  blind  the  judgment.  The  ren- 
dering, and  thou  hast  put,  etc.,  i.  e.,  thou  hast 
brought  thyself  into  danger  of  death,  is  not  so 
good  because  the  statement  would  be  extreme. 


78 


PROVEKBS 


[Ch.  XXIII. 


3  Be  not  desirous  of  his  dainties :  for  they  are  de- 
ceitful meat. 

4  Labour  not  to  be  rich :  cease  from  thine  own 
wisdom. 

5  Wilt  thou  set  thine  eyes  upon  that  which  is 
not?  for  riches  certainly  make  themselves  wings; 
they  fly  away  as  an  eagle  toward  heaven. 

6  "Eat  thou  not  the  bread  of  him  that  hath  an  evil 
eve,  neither  desire  thou  his  dainty  meats : 

'7  For  as  he  thinketh  in  his  heart,  so  is  he:  Eat 
and  drink,  saith  he  to  thee;  but  his  heart  is  not 
with  thee. 

8  The  morsel  ivhich  thou  hast  eaten  shalt  thou 
vomit  up,  and  lose  thy  sweet  words. 

9  Speak  not  in  the  ears  of  a  fool :  for  he  will  de- 
spise the  wisdom  of  thy  words. 

10  Remove  not  the  old  landmark  ;  and  enter  not 
into  the  fields  of  the  fatherless : 

11  For  their  redeemer  is  mighty  ;  he  shall  plead 
their  cause  with  thee. 

12  Apply  thine  heart  unto  instruction,  and  thine 
ears  to  the  words  of  knowledge. 

13  Withhold  not  correction  from  the  child  :  for  if 
thou  beatest  him  with  the  rod,  he  shall  not  die. 

1-1  Thou  shalt  beat  him  with  the  rod,  and  shalt 
deliver  his  soul  from  hell. 

1.')  My  son,  if  thine  heart  be  wise,  my  heart  shall 
rejoice,  even  mine. 

16  Yea,  my  reins  shall  rejoice,  when  thy  lips 
speak  right  things. 

17  Let  not  thine  heart  envy  sinners :  but  be  thou 
in  the  fear  of  the  Lord  all  the  day  long. 

18  For  surely  there  is  an  end ;  and  thine  expec- 
tation shall  not  be  cut  off. 


3  Be  not  desirous  of  his  dainties ; 
Seeing  they  are  deceitful  meat. 

4  Weary  not  thyself  to  be  rich  ; 
Cease  from  thine  own  wisdom. 

5  Wilt  thou  set  thine  eyes  upon  that  which  is 

not? 
For  riches  certainly  make  themselves  wings, 
Like  an  eagle  that  flieth  toward  heaven. 

6  Eat  thou  not  the  bread  of  him  that  hath  an  evil 

eye, 
Neither  desire  thou  his  dainties: 

7  For  as  he  reckoneth  within  himself,  so  is  he : 
Eat  and  drink,  saith  he  to  thee ; 

But  his  heart  is  not  with  thee. 

8  The  morsel  which  thou  hast  eaten  shalt  thou 

vomit  up, 
And  lose  thy  sweet  words. 

9  Speak  not  in  the  hearing  of  a  fool ; 

For  he  will  despise  the  wisdom  of  thy  words. 

10  Remove  not  the  ancient  landmark  ; 

And  enter  not  into  the  fields  of  the  fatherless : 

11  For  their  redeemer  is  strong ; 

He  sliall  plead  their  cause  against  thee. 

12  Apply  thine  heart  unto  instruction, 

And  thine  ears  to  the  words  of  knowledge. 

13  Withhold  not  correction  from  the  child  : 

For  if  thou  beat  him  with  the  rod,  he  shall  not 
die. 

14  Thou  shalt  beat  him  with  the  rod, 
And  shalt  deliver  his  soul  from  Sheol. 

15  My  son,  if  thine  heart  be  wise, 

My  heart  shall  be  glad,  even  mine : 

16  Yea,  my  reins  shall  rejoice, 
When  thy  lips  speak  right  things. 

17  Let  not  thine  heart  envy  sinners : 

But  he  thou  in  the  fear  of  the  Lord  all  the  day 
long: 

18  For  surely  there  is  a  reward  ; 
And  thy  hope  shall  not  be  cut  off. 


3.  This  verse  does  not^expressthe  same  thought 
as  ver.  2,  but  the  additional  thought  that  such 
an  invitation  to  be  a  guest  is  not  from  benev- 
olence, as  one  might  think,  but  belongs  to  a 
plan  for  his  own  advantage.  4b.  Render, 
Cease  from  thine  understanding.  The  clause  is 
elliptical,  but  evidently  means,  cease  from  mak- 
ing use  of  thine  understanding  in  an  undue 
endeavor  to  become  rich.  5.  Render,  Do  thine 
eyes  fly  upon  it?  it  is  not;  for  it  certainly 
makes  for  itself  wings,  etc.  "  It"  in  each  case 
means  wealth,  not  stated,  but  implied  in  ver.  4. 
"  Fly  "  in  a  means  look,  an  unusual  expression, 
but  sufficiently  intelligible  to  make  emendation 
unnecessary.  The  verse  expresses  the  fleeting 
nature  of  wealth.  6.  An  evil  eye  means  a 
malevolent  look.  (See  22:  9.)  7.  Render,  nearly 
with  Fr.,  For  when  he  has  reckoned  within  him- 
self, then  he  says  to  thee :  Eat  and  drink,  etc. 
This  gives  the  best  meaning,  and  the  difficulties 
in  the  Hebrew  syntax  are  not  insuperable.  The 
meaning  is,  his  invitation  is  the  result  of  calcu- 
lation, not  the  spontaneous  expression  of  his 
heart-  8a  means,  the  food  will  not  prove  appe- 
tizing under  these  circumstances.  In  b  the 
words  are  the  words  of  thanks  for  the  invita- 
tion. 9.  In  the  hearing  of,  better  literally, 
In  the  ears  of.  It  does  not  mean,  as  the  render- 
ing of  R.  V.  would  imply,  do  not  speak  so  that 


a  fool  can  hear  you,  but  do  not  speak  directly 
to  him.  10a  is  identical  with  22  :  28a.  11. 
Redeemer.  This  word  is  applied  to  God  also 
in  Job  19  :  25.  This  is  the  word  which  desig- 
nates the  next  of  kin,  whose  duty  it  was  to 
avenge  bloodshed,  redeem  property,  etc.  For 
his  duties  in  reference  to  land,  see  Lev.  25  :  25. 
13, 14.  See  note  on  19  :  18 ;  here  the  thought  is 
similar.  Ver.  14  especially  shows  plainly  that 
the  thought  of  both  verses  is,  a  child  unpunished 
will  go  in  evil  ways,  the  punishment  of  which 
is  premature  death.  Therefore  punish  him  and 
save  him  from  death.  Child.  (See  note  on  20 ;  11.) 
Render  ver.  14,  Do  thou  beat  .  .  .  and  thou 
shalt.  15, 16.  The  thought  of  the  two  verses  is 
very  similar.  Ver.  15  speaks  of  wisdom  in  the 
mind ;  ver.  16,  in  the  speech,  the  expression  of 
the  other.  15.  Heart,  in  a,  render,  mind.  In 
b  the  word  means  the  seat  of  the  emotions.  16. 
Reins  (heart),  the  rendering  of  A.  R.  V.  is 
the  better;  the  meaning  is  the  same  as  of 
"heart"  in  15b.  18.  The  verse  is  nearly  iden- 
tical with  24  :  14b  and  c.  Reward,  better, 
future.  Hope  is  chiefly  of  long  life.  The 
meaning  is  general ;  in  the  time  of  prosperity 
of  sinners  the  righteous  can  hope  for  better 
things  in  the  future,  and  the  hope  will  not  be 
disappointed.  The  reference  is  thus  chiefly  to 
this  life,  although  the  future  life  is  not  excluded. 


Ch.  XXIII.] 


PROVEKBS 


79 


19  Hear  thou,  my  sou,  aud  be  wise,  and  guide 
thine  heart  in  the  way. 

lio  Be  not  among  wiuebibbers;  among  riotous 
eaters  of  liesli : 

21  For  the  drunkard  and  the  glutton  shall  come 
to  poverty :  and  drowsiness  shall  clothe  a  inaii 
with  rags. 

22  Hearken  unto  thy  father  that  begat  thee,  and 
despise  not  thy  mother  when  she  is  old. 

23  Buy  the  truth,  and  sell  it  not;  also  wisdom, 
and  instruction,  and  understanding. 

24  The  father  of  the  righteous  shall  greatly  re- 
joice :  and  he  that  begetteth  a  wise  child  shall  have 
joy  of  him. 

25  Thy  father  and  thy  mother  shall  be  glad,  and 
she  that  bare  thee  shall  rejoice. 

26  My  son,  give  uie  thine  heart,  and  let  thine 
eyes  observe  my  ways. 

27  For  a  wh(jre  is  a  deep  ditch ;  and  a  strange 
woman  is  a  narrow  pit. 

28  She  also  lieth  in  wait  as  for  a  prey,  and  in- 
creaseth  the  transgressors  among  men. 

29  Who  hath  woe?  who  hath  sorrow?  who  hath 
contentions?  who  hath  babbling?  who  hath  wounds 
without  cause?  who  hath  redness  of  eyes? 

30  They  that  tarry  long  at  the  wine ;  they  that  go 
to  seek  mixed  wine. 

31  Look  not  thou  upon  the  wine  when  it  is  red, 
when  it  giveth  his  colour  in  the  cup,  when  it  moveth 
itself  aright. 

32  At  the  last  it  biteth  like  a  serpent,  and  sting- 
eth  like  an  adder. 

33  Thine  eyes  shall  behold  strange  women,  and 
thine  heart  shall  utter  perverse  things. 

34  Yea,  thou  shalt  be  as  he  that  lieth  down  in  the 
midst  of  the  sea,  or  as  he  that  lieth  upon  the  top  of 
a  mast. 

35  They  have  stricken  me,  shalt  thou  say,  and  I 


19  Hear  thou,  my  son,  and  be  wise, 
Aud  guide  thine  heart  in  the  way. 

20  Be  not  among  winebibbers ; 
Among  gluttonous  eaters  of  flesh  : 

21  For  the  drunkard  and  the  glutton  shall  come  to 

poverty : 
And  drowsiness  shall  clothe  a  man  with  rags. 

22  Hearken  unto  thy  father  that  begat  thee, 
And  despise  not  thy  mother  when  she  is  old 

23  Buy  the  truth,  and  sell  it  not ; 

Yea,  wisdom,  aud  instruction,  and  understand- 
ing. 

24  The  father  of  the  righteous  shall  greatly  rejoice  : 
And  he  that  begetteth  a  wise  child  shall  have 

joy  of  him. 

25  Let  thy  father  and  thy  mother  be  glad, 
And  let  her  that  bare  thee  rejoice. 

26  My  son,  give  me  thine  heart, 

And  let  thine  eyes  delight  in  my  ways. 

27  For  a  whore  is  a  deep  ditch  ; 

And  a  strange  woman  is  a  narrow  pit. 

28  Yea,  she  lieth  in  wait  as  a  robber, 

And  increa.seth  the  treacherous  among  men. 

29  Who  hath  woe?  who  hath  sorrow?  who  hath 

contentions? 

Who  hath  complaining  ?  who  hath  wounds  with- 
out cause? 

Who  hath  redness  of  eyes? 

30  They  that  tarry  long  at  the  wine  ; 
They  that  go  to  seek  out  mixed  wine. 

31  Look  not  thou  upon  the  wine  when  it  is  red, 
When  it  giveth  its  colour  in  the  cup. 
When  it  goeth  down  smoothly  : 

32  At  the  last  it  biteth  like  a  serpent. 
And  stingeth  like  an  adder. 

33  Thine  eyes  shall  behold  strange  things. 
And  thine  heart  shall  utter  froward  things. 

34  Yea,  thou  shalt  be  as  he  that  lieth  down  in  the 

midst  of  the  sea. 
Or  as  he  that  lieth  upon  the  top  of  a  mast. 

35  They  have  stricken  me,  shalt  thou  say,  and  I  was 

not  hurt ; 


(See    U    :    32,    and    note    on    11    :    7.)        19.    The    Way 

is  elliptical  for  the  right  way,  so  often  men- 
tioned in  Proverbs.  20.  Among  in  both 
clauses  means  one  of.  22.  The  thought  of  the 
verse  is  chiefly  an  admonition  to  heed  the  ad- 
vice of  parents.  But  it  is  also  intended  to  in- 
culcate respect  for  thein  in  general,  as  appears 
from  b.  25.  This  verse  is  the  conclusion  of 
ver.  24 ;  the  meaning  is,  be  wise  so  that  thy 
parents  may  rejoice.  26.  Heart,  better,  m??irf, 
with  the  idea  of  careful  attention,  which  is  in 
harmony  with  the  parallelism.  This  is  not 
a  statement  attributed  to  wisdom,  but  is  by 
the  author.      27a   is  similar  to  22   :   14.      A 

strange    woman.       (see   note   on    2    :    16.)        28. 

Lieth  in  wait,  as  in  7  :  12.  In  ver.  27  the 
danger  is  passive;  in  ver.  28  it  is  active.  B. 
This  is  because  those  who  follow  her  would  in- 
evitably be  false  to  some  other  interests.  29. 
This  comes  in  appropriately  here,  since  the 
temptations  from  wine  and  from  dissolute  women 
are  often  connected.  Redness  probably  should 
be  dulhiess,  heaviness.  Wounds  without 
cause.  Drunken  men  notoriously  fight  with- 
out any  real   reason.     30.   On  a   see  Isa.  5  : 

11.      Mixed     wine.      (see    note    on    9    :    2.)       31c 

should  be  joined  to  ver.  32,  rendering.  It  goes 


down  smoothly  (i.  e.,  at  the  first),  (but)  at  the 
last,  etc.  32.  Adder.  The  Hebrew  word 
means  a  serpent  that  was  especially  poisonous, 
but  the  kind  is  uncertain.  33.  The  verse  refers 
to  the  distortion  of  the  senses  and  the  mind 
through  drunkenness.  34.  This  verse  nat- 
urally continues  ver.  33.  The  sensations  of  the 
drunken  man  are  compared  to  the  sensations  of 
one  on  a  sea  voyage.  There  is  no  reference  in  the 
comparison  to  the  thought  of  danger.  In  the 
midst  of  the  sea  does  not  mean  at  the  bottom  of 
the  sea,  as  some  have  suppo-sed,  but  simply  on  the 
high  sea,  in  a  vessel  of  some  kind.  A  mast.  Tlie 
meaning  of  the  Hebrew  word,  7311,  hlbbel,  is 
uncertain,  but  more  probably  it  is  rope.  Upon 
the  top  of  a  rope  means  on  a  heap  of  rope ;  this 
is  mentioned  merely  as  a  part  of  the  furnishing 
of  the  vessel,  and  so  gives  simply  a  little  more 
specific  phrase  for  the  general  idea  at  sea.  In 
connection  with  this  verse  it  should  be  remem- 
bered that  in  the  Old  Testament  generally  the  sea 
is  regarded  as  something  terrible.  So  a  sea  voy- 
age is  necessarily  an  uncomfortable  thing,  the 
thought  of  seasickness  no  doubt  being  present, 
although  it  is  not  specifically  mentioned  in  this 
description.  35.  This  verse  describes  the 
drunkard  beginning  to  awake  to  consciousness. 


80 


PROVERBS 


[Ch.  XXIV. 


was  not  sick ;  they  have  beaten  me,  and  I  felt  it   I 
not :  when  shall  I  awake  ?  I  will  seek  it  yet  again.     \ 


They  have  beaten  me,  and  I  felt  it  not : 
When  shall  I  awake?  I  will  seek  it  yet  again. 


CHAPTER    XXIV 


1  BE  not  thou  envious  against  evil  men,  neither 
desire  to  be  with  them. 

2  For  their  heart  studieth  destruction,  and  their 
lips  talk  of  mi.schief. 

3  Through  wisdom  is  an  house  builded ;  and  by 
understanding  it  is  established  : 

4  And  by  knowledge  shall  the  chambers  be  filled 
with  all  precious  and  pleasant  riches. 

5  A  wise  man  is  strong ;  yea,  a  man  of  knowledge 
increaseth  strength. 

6  For  by  wise  counsel  thou  shalt  make  thy  war  : 
and  in  multitude  of  counsellors  there  is  safety. 

7  Wisdom  is  too  high  for  a  fool :  he  openeth  not 
his  mouth  in  the  gate. 

8  He  that  deviseth  to  do  evil  shall  be  called  a 
mischievous  person. 

9  The  thought  of  foolishness  is  sin :  and  the 
scorner  is  an  abomination  to  men. 

10  //  thou  faint  in  the  day  of  adversity,  thy 
strength  is  small. 

11  If  thou  forbear  to  deliver  them  that  are  drawn 
unto  death,  and  those  that  are  ready  to  be  slain  ; 

12  If  thou  sayest,  Behold,  we  knew  it  not;  doth 
not  he  that  pondereth  the  heart  consider  i<f  and 
he  that  keepeth  thy  .soul,  doth  not  he  know  it  ?  and 
shall  not  he  render  to  every  man  according  to  his 
works  ? 


1  BE  not  thou  envious  against  evil  men, 
Neither  desire  to  be  with  them  : 

2  For  their  heart  studieth  oppression, 
And  their  lips  talk  of  mischief. 

3  Through  wisdom  is  an  house  builded  ; 
And  by  understanding  it  is  established  : 

4  And  by  knowledge  are  the  chambers  filled 
With  all  precious  and  pleasant  riches. 

6  A  wise  man  is  strong  ; 
Yea,  a  man  of  knowledge  increaseth  might. 

6  For  by  wise  guidance  thou  shalt  make  thy  war : 
And  in  the  multitude  of  counsellors  there  is 

safety. 

7  Wisdom  is  too  high  for  a  fool : 

He  openeth  not  his  mouth  in  the  gate. 

8  He  that  deviseth  to  do  evil. 

Men  shall  call  him  a  mischievous  person. 

9  The  thought  of  the  foolish  is  sin  : 

And  the  scorner  is  an  abomination  to  men. 

10  If  thou  faint  in  the  day  of  adversity. 
Thy  strength  is  small. 

11  Deliver  them  that  are  carried  away  unto  death. 
And  those  that  are  ready  to  be  slain  see  that 

thou  hold  back. 

12  If  thou  saye-st,  Behold,  we  knew  not  this : 
Doth  not  he  that  welgheth  the  hearts  consider  it  ? 
And  he  that  keepeth  thy  soul,  doth  not  he  know 

it? 
And  shall  not  he  render  to  every  man  according 
to  his  work  ? 


He  observes  his  injuries  but  makes  light  of  them 
because  he  was  not  conscious  of  pain  when  they 
were  inflicted.  He  desires  to  become  fully 
awake  in  order  that  he  may  again  seek  wine. 
The  implied  antecedent  for  it  is  naturally 
wine.  In  ver.  29-35  there  is  an  evident  warn- 
ing against  drunkenness.  These  verses  give  a 
description  of  many  of  the  experiences  of  the 
drunken,  and  in  such  a  way  that  the  folly  of 
drunkenness  is  manifest. 

Chap.  24.  la.  A  better  rendering  is,  Do 
not  thou  envy  evil  men.  The  Hebrew  form  of 
expression  is  the  same  as  in  23  :  17.  3.  The 
verse  is  similar  to  14  :  la.  It  is  not  probable 
that  ver.  3,  4  were  intended  to  form  a  distinct 
contrast  to  ver.  1,  2,  as  some  have  thought.  3,  4. 
Through  .  .  .  by  .  .  .  by.  The  Hebrew  form 
of  expression  is  the  same  in  all,  designating 
instrument,  by  memis  of.  5.  Increaseth. 
Hebrew  idiom  suggests  that  this  should  be  ren- 
dered shoivs.  B  is  not  intended  to  be  a  stronger 
statement  than  a,  but  to  express  substantially 
the  same  idea.  6a  is  similar  to  20  :  18b;  b 
is  identical  with  11  :  14b.  (see  aiao  15  :  22.)  7. 
The  usual  rendering  of  b  seems  out  of  harmony 
with  many  other  statements  of  Proverbs  con- 
cerning the  garrulity  of  fools.  Even  in  the 
gate,  i.  e.,  in  the  conversation  of  the  wise,  he 
might  be  expected  to  intrude.  It  is  more  in  ac- 
cordance with  the  facts,  therefore,  to  give  an- 
other rendering,  which  is  to  be  preferred ;  in- 


stead of  He  openeth  not,  He  may  not  open. 
The  meaning  then  is  not  that  he  keeps  silent  of 
his  own  accord,  but  that  he  is  not  allowed  to  in- 
terfere with  the  deliberations  of  the  wise,  because 
they  are  beyond  his  comprehension.  9.  Render 
a,  A  plan  of  folly  {i.  e.,  a  foolish  plan)  is  sin, 
a  statement  concerning  the  moral  quality  of 
folly.  10.  The  only  natural  rendering  is,  If 
thou  art  indolent,  in  the  day  of  adversity  thy 
strength  will  be  small.  It  is  a  statement  of  a 
natural  result  of  indolence,  viz,  lack  of  strength 
in  the  day  of  adversity.  11.  To  explain  this 
verse  as  referring  simply  to  the  victims  of  op- 
pression is  too  weak  for  the  strong  language 
used.  It  must  refer  to  tho.se  condemned  to  death, 
and  of  course  by  implication  unjustly.  The 
usual  rendering  of  b  presupposes  a  syntactical 
usage  for  which  there  are  only  a  few  examples, 
and  those  not  entii'ely  parallel.  It  involves  less 
difficulty,  therefore,  and  also  gives  a  better  mean- 
ing, to  make  a  new  division  of  verses,  ending 
ver.  11  with  slain,  and  then  render,  If  thou 
restrainest  (thyself),  because  thoto  sayest.  Behold 
noiv  we  do  not  know  this ;  .  .  .  and  he  will  render, 
etc.  The  thought  is,  if  you  refrain  from  inter- 
fering in  a  capital  case  where  injustice  is  being 
done,  and  attempt  to  justify  yourselves  by  say- 
ing we  do  not  know  all  about  it,  it  may  be  all 
right ;  then  be  sure  that  God  knows  all  about  it, 
and  he  holds  men  accountable.  The  teaching  is, 
therefore,  that  one  must  be  very  particular  to 
find  out  and  right  injustice,  and  not  attempt  to 


Ch.  XXIV.] 


PROVERBS 


81 


13  My  son,  eat  thou  honey,  because  it  is  good  ; 
and  the  honeycomb,  which  is  sweet  to  thy  taste : 

14  So  shall  the  knowledge  of  wisdom  be  unto  thy 
soul :  when  thou  hast  found  it,  then  there  shall  be 
a  reward,  and  thy  expectation  shall  not  be  cut  off. 

15  Lay  not  wait,  O  wicked  man,  against  the  dwell- 
ing of  the  righteous  ;  spoil  not  his  resting  place : 

16  For  a  just  man  falleth  seven  times,  and  riseth 
up  again  :  but  the  wicked  shall  fall  into  mischief. 

17  Rejoice  not  when  thine  enemy  falleth,  and  let 
not  thine  heart  be  glad  when  he  stumbleth  : 

18  Lest  the  Lord  see  it,  and  it  di.splease  him,  and 
he  turn  away  his  wrath  from  him. 

19  Fret  not  thyself  because  of  evil  men,  neither 
be  thou  envious  at  the  wicked  ; 

20  For  there  shall  be  no  reward  to  the  evil  man ; 
the  candle  of  the  wicked  shall  be  put  out. 

21  My  son,  fear  thou  the  Lord  and  the  king  :  and 
meddle  not  with  them  that  are  given  to  change  : 

22  For  their  calamity  shall  rise  suddenly ;  and 
who  knoweth  the  ruin  of  them  both? 

23  These  things  also  belong  to  the  wise.  It  is  not 
good  to  have  respect  of  persons  in  judgment. 

24  He  that  saith  unto  the  wicked.  Thou  art  right- 
eous ;  him  shall  the  people  curse,  nations  shall 
abhor  Mm : 


hide  behind  any  plea  of  ignorance.  13b,  ren- 
der, and  honeycomb  is  siceet  to  thy  taste.  14b 
and  c  are  nearly  identical  with  23  :  18.  A, 
render,  (So  hiow  tvisdom  to  be,  etc.  Reward, 
render,  future,  as  in  23  :  18,  and  see  note  there 
for  the  meaning.  A  speaks  of  the  pleasantness 
of  wisdom,  having  reference  to  ver.  13  ;  b  and 
c  give  another  related  thought,  its  profitable- 
ness. 16.  This  verse  gives  a  reason  for  the 
admonition  of  ver.  1.5,  indicating  that  the 
acts  there  mentioned  are  not  only  sinful,  but 
foolish,  because  unavailing.  17.  In  several  pas- 
sages Proverbs  sets  up  a  high  standard  for  the 
treatment  of  enemies,  so  especially  here,  and 
in  25  :  21 ;  see  also  20  :  22,  and  24  :  29.  18. 
The  Lord  see  it  is  subordinate  in  fact 
but  not  in  form,  lest  being  intended  to  be 
connected  especially  with  displease.  The 
thought  is,  lest  when  Jehovah  sees  it,  it  dis- 
please him.  B.  Some  have  thought  that  the 
meaning  is  that  Jehovah  would  cease  to  punish 
the  man  simply  because  of  the  rejoicing  over 
his  punishment.  But  that  is  not  only  a  trivial 
thought,  but  also  a  superficial  one,  wliich  there- 
fore can  hardly  be  the  true  interpretation.  It  is 
more  likely  that  the  intention  is  to  emphasize 
especially  the  sin  of  this  rejoicing,  which  does 
indeed  appear  from  the  fact  stated  in  a  that  it 
is  displeasing  to  Jehovah.  It  is  more  in  har- 
mony with  a,  therefore,  to  suppose  that  b 
means  that  the  sin  of  the  one  rejoicing  would  be 
the  greater  of  the  two,  so  that  the  punishment 
would  be  turned  away  from  its  original  destina- 


13  My  son,  eat  thou  honey,  for  it  is  good  ; 

And  the  honeycomb,  which  is  sweet  to  thy  taste  : 

14  So  Shalt  thou  know  wisdom  to  be  unto  thy  soul  : 
If  thou  hast  found  it,  then  shall  there  be  a 

reward, 
And  thy  hope  shall  not  be  cut  off. 

15  Lay  not  wait,  O  wicked  man,  against  the  habita- 

tion of  the  righteous ; 
Spoil  not  his  resting  place  : 

16  For  a  righteous  man  falleth  seven  times,  and 

riseth  up  again  : 
But  the  wicked  are  overthrown  bv  calamity. 

17  Rejoice  not  when  tliine  enemy  falleth. 

And  let  not  thine  heart  be  gla<i  when  he  is  over- 
thrown : 

18  Lest  the  Lord  see  it,  and  it  displease  him, 
And  he  turn  away  his  wrath  from  him. 

19  Fret  not  thyself  because  of  evil-doers; 
Neither  be  thou  envious  at  the  wicked  : 

20  For  there  will  be  no  reward  to  the  evil  man  ; 
The  lamp  of  the  wicked  shall  be  put  out. 

21  My  son,  fear  thou  the  Lord  and  the  king : 

And  meddle  not  with  them  that  are  given  to 
change : 

22  For  their  calamity  shall  rise  suddenly ; 

And  who  knoweth  the  destruction  of  them  both  ? 

23  These  also  are  sayings  of  the  wise. 

To  have  respect  of  persons  in  judgement  is  not 
good. 

24  He  that  saith  unto  the  wicked,  Thou  art  right- 

eous; 
Peoples  shall  curse  him,  nations  shall  abhor  him  : 


tion  and  turned  to  him.  19.  The  vei'se  is  very 
similar  in  thought  and  phraseology  to  Ps.  37  :  1, 
and  also  similar  to  Ps.  37  :  7, 8.  20.  Reward , 
hotter,  future,  (sec  note  on  23  :  18.)  B  is  identical 
with  13  :  9b,  except  for  the  absence  of  the  con- 
junction here,  and  similar  to  20  :  20.  (^^v  note 
on  IS  :  9.)  21b.  Them  that  are  given  to 
change  is  not  a  natural  phrase  for  the  mean- 
ing, inclined  to  rebel,  which  is  usually  assigned. 
Therefore  render.  Hare  nothing  to  do  with  those 
hating  (them),  reading  D'Jity,  s'hiim,  for  D'Jl'tl', 
shdnim.  This  rendering  involves  no  change 
in  the  consonantal  text,  but  supposes  the  not  in- 
frequent loss  of  a  silent  letter.  22.  The  use  of 
both  in  b  makes  it  evident  that  their  and  of 
{from)  them  both  refer  to  Jehovah  and  the 
king.  The  phrases  indicate  source,  referring  to 
the  calamity  coming  from  them  upon  those  hat- 
ing them.  The  other  view,  that  these  phrases 
refer  to  the  two  parties,  those  hating  Jehovah, 
and  those  hating  the  king,  is  unnatural. 

23.  Another  division  of  the  book  begins  hen-, 
see  Introduction.  B  is  similar  to  28  :  21a,  an<l, 
in  thought,  to  18  :  5a.  24.  Wicked,  right- 
eous, both  are  evidently  used  here  as  legal 
terms,  in  reference  to  the  human  law.  Peo- 
ples, nations.  Since  both  words  are  plural, 
and  the  second  usually  designates  other  nations 
in  contrast  with  Israel,  the  meaning  here  can 
hardly  be  limited  to  Israel.  The  reference  is 
not  definite,  however,  it  means  men  in  general, 
in  Israel  and  outside.  This  form  of  expression 
may  naturally  luive  been  chosen  to  emphasize 


82 


PROVERBS 


[Ch.  XXV. 


25  But  to  them  that  rebuke  him  shall  be  delight, 
and  a  good  blessing  shall  come  upon  them. 

26  Every  man  shall  kiss  /its  lips  that  giveth  a  right 
answer. 

27  Prepare  thy  work  without,  and  make  it  fit  for 
thyself  in  the  field ;  and  afterwards  build  thine 
house. 

28  Be  not  a  witness  against  thy  neighbor  without 
cause  ;  and  deceive  not  with  thy  lips. 

29  Say  not,  I  will  do  so  to  him  as  he  hath  done  to 
me :  I  will  render  to  the  man  according  to  bis 
work. 

30  I  went  by  the  field  of  the  slothful,  and  by  the 
vineyard  of  the  man  void  of  understanding  ; 

31  And,  lo,  it  was  all  grown  over  with  thorns, 
and  nettles  had  covered  the  face  thereof,  and  the 
stone  wall  thereof  was  broken  down. 

32  Then  I  saw,  and  considered  it  well :  I  looked 
upon  it,  and  received  instruction. 

33  Vet  a  little  sleep,  a  little  slumber,  a  little  fold- 
ing of  the  hands  to  sleep : 

34  So  shall  thy  poverty  come  as  one  that  travel- 
leth ;  and  thy  want  as  an  armed  man. 


25  But  to  them  that  rebuke  him  shall  be  delight, 
And  a  good  blessing  shall  come  upon  them. 

26  He  kisseth  the  lips 

That  giveth  a  right  answer. 

27  Prepare  thy  work  without. 

And  make  it  ready  for  thee  in  the  field  ; 
And  afterwards  build  thine  house. 

28  Be  not  a  witness  against  thy  neighbour  without 

cause ; 
And  deceive  not  with  thj^  lips. 

29  Say  not,  I  will  do  so  to  him  as  he  hath  done  to 

me ; 
I  will  render  to  the  man  according  to  his  work. 

30  I  went  by  the  field  of  the  slothful, 

And  by  the  vineyard  of  the  man  void  of  under- 
standing ; 

31  And,  lo,  it  was  all  grown  over  with  thorns. 
The  face  thereof  was  covered  with  nettles, 
And  the  stone  wall  thereof  was  broken  down. 

32  Then  I  beheld,  and  considered  well : 
I  saw,  and  received  instruction. 

33  Yet  a  little  sleep,  a  little  slumber, 

A  little  folding  of  the  hands  to  sleep : 

34  So  shall  thy  poverty  come  as  a  robber ; 
And  thy  want  as  an  armed  man. 


CHAPTER    XXV 


1  THESE  are  also  proverbs  of  Solomon,  which 
the  men  of  Hezekiah  king  of  Judah  copied  out. 

2  It  is  the  glory  of  God  to  conceal  a  thing :  but 
the  honour  of  kings  is  to  search  out  a  matter. 

3  The  heaven  for  height,  and  the  earth  for  depth, 
and  the  heart  of  kings  is  unsearchable. 


1  THESE  also  are  proverbs  of  Solomon,  which 
the  men  of  Hezekiah  king  of  Judah  copied  out. 

2  It  is  the  glory  of  God  to  conceal  a  thing  : 

But  the  glory  of  kings  is  to  search  out  a  matter. 

3  The  heaven  for  height,  and  the  earth  for  depth. 
And  the  heart  of  kings  is  unsearchable. 


the  far-reaching  condemnation  of  an  unjust 
man  ;  and  also  to  give  a  universal  rather  than  a 
national  tone  to  the  proverb.  25.  Rebuke, 
render  punish,  a  well-attested  meaning  of  the 
Hebrew  word,  and  here  to  be  preferred  from  the 
connection.  This  verse  shows  the  just  judge, 
in  contrast  with  the  unjust  judge  in  the  preced- 
ing. 26.  He  kisseth  the  lips  means  he 
manifests  friendship,  and  so  by  implication 
wins  friendship.  A  kiss  was  a  token  of  friend- 
ship. The  kiss  of  friendship  or  love  was  com- 
monly on  the  cheek  in  antiquity.  This  passage 
gives  the  only  explicit  mention  of  kissing  the 
lips  in  the  Old  Testament,  but  Cant.  4  :  11  and 
5  :  1  perhaps  allude  to  such  a  practice.  27.  A 
house  was  less  necessary  for  sustaining  life  than 
the  crops ;  to  prepare  it  before  the  latter  was  to 
manifest  a  desire  for  display.  This  would  be 
particularly  true  in  the  comparatively  mild 
climate  of  Palestine.  The  teaching  is :  seek 
comfort  rather  than  display.  The  traditional 
and  usual  interpretation  of  build  thy  house 
as  meaning  take  a  ivife  is  contrary  to  usage. 
In  the  figurative  use,  the  phrase  does  not  mean 
take  a  wife,  but  raise  up  offspring,  as  in  Deut. 
25  :  9,  etc.  That  meaning  here,  leaving  mar- 
riage only  to  be  implied,  is  manifestly  inappro- 
priate. 28.  A  would  in  form  include  all  giv- 
ing of  testimony  without  cause.  But  the  chief 
instance  of  this  would  be  that  suggested  by  b, 
false  testimony,  which  is  probably  meant  in  a. 
29.  This  verse    expressly    sets   up    a    higher 


standard  than  the  law  of  retaliation,  which  is 
recognized  and  allowed  in  Exod.  21  :  23-25; 
Lev.  24  :  19  f;  Deut.  19  :  21.  Those  passages, 
however,  refer  to  judicial  infliction,  while  this 
verse  probably  refers  to  private  vengeance, 
which  would  be  quite  a  dilFerent  matter.  30. 
Note  the  parallelism  between  slothful  and 
man  void  of  understanding.  (See26:i6.) 
31c.  (See  isa.  5:5.)  The  stonc  Wall  was  a  bound- 
ary wall,  designed  especially  for  a  protection 
against  wild  animals.  33.  The  verse  is  iden- 
tical with  6  :  10;  34,  nearly  identical  with 
6  :  11.    See  notes  on  those  verses. 

Chap.  25.  The  second  collection  of  the 
Solomonic  proverbs  begins  here;  see  the  Intro- 
duction. ].  Copied  out.  This  seems  to  fairly 
express  the  meaning.  Elsewhere  the  Hebrew 
word  means  to  remove,  here  probably  to  remove 
from  one  book  to  another,  to  copy,  and  so  by 
implication  to  collect.  2.  Thing,  matter, 
the  Hebrew  word  is  the  same  for  both.  A 
means :  it  is  the  glory  of  God  that  he  is  beyond 
entire  human  comprehension,  he  is  more  than 
man.  B  refers  especially  to  the  office  of  a  king 
as  a  judge  ;  it  is  his  glory  to  investigate  and  give 
a  right  decision  in  difficult  cases.  The  verse  is 
a  contrast  between  the  special  glory  respectively 
of  God  and  of  the  king.  3.  The  verse  probably 
has  no  direct  connection  with  ver.  2.  It  is  in  the 
Hebrew  a  comparison  in  fact  but  not  in  form. 
The  A.  R.  V.  correctly  puts  it  in  the  form  of  a 


Ch.  XXV.] 


PROVERBS 


83 


4  Take  away  the  dross  from  the  silver,  and  there 
shall  come  forth  a  vessel  for  the  liner. 

5  Take  away  the  wicked  from  before  the  king, 
and  his  throne  shall  b«  «8tablished  in  righteous- 
ness. 

6  Put  not  forth  thyself  in  the  presence  of  the 
king,  and  stand  not  in  the  place  of  great  men : 

7  For  better  it  is  that  it  be  said  unto  thee.  Come 
up  hither  ;  than  that  thou  shouldest  be  put  lower 
in  the  presence  of  the  prince  whom  thine  eyes  have 
seen. 

«  Go  not  forth  hastily  to  strive,  lest  thou  know  not 
what  to  do  in  the  end  thereof,  when  thy  ueiglibour 
hath  put  thee  to  shame. 

9  Debate  thy  cause  with  thy  neighbour  himself; 
and  discover  not  a  secret  to  another  : 

10  Lest  he  that  heareth  it  put  thee  to  shame,  and 
thine  infamy  turn  not  away. 

11  A  word  fitly  spoken  is  like  apples  of  gold  in 
pictures  of  silver. 

12  As  an  earring  of  gold,  and  an  ornament  of 
fine  gold,  so  is  a  wise  reprover  upon  an  obedient  ear. 

13  As  the  cold  of  snow  in  the  time  of  harvest,  so 
is  a  faithful  messenger  to  them  that  send  him  :  for 
he  refresheth  the  soul  of  his  masters. 


4  Take  away  the  dross  from  the  silver. 

And  there  cometh  forth  a  vessel  for  the  finer : 

5  Take  away  the  wicked /rom  before  the  king, 
And  his  throne  shall  be  established  in  righteous- 
ness. 

6  Put  not  thyself  forward  in  the  presence  of  the 

King, 
And  stand  not  in  the  place  of  great  men  : 

7  For  better  is  it  that  it  be  said  unto  thee,  Come 

up  hither ; 
Than  that  thou  shouldest  be  put  lower  in  the 

presence  of  the  prince. 
Whom  thine  eyes  have  seen. 

8  Go  not  forth  hastily  to  strive, 

Lest  thou  know  not  what  to  do  in  the  end  thereof. 
When  thy  neighbour  hath  put  thee  to  shame. 

9  Debate  thy  cause  with  thy  neighbour  himself, 
And  disclose  not  the  secret  of  another : 

10  Lest  he  that  heareth  it  revile  thee. 
And  thine  infamy  turn  not  away. 

11  A  word  fitly  spoken 

Is  like  apples  of  gold  in  baskets  of  silver. 

12  As  an  earring  of  gold,  and  an  ornament  of  fine 

gold, 
So  is  a  wise  reprover  upon  an  obedient  ear. 

13  As  the  cold  of  snow  in  the  time  of  harvest, 

So  is  a  faithful  messenger  to  them  that  send 

him ; 
For  he  refresheth  the  soul  of  his  masters. 


comparison.  Heart  is  here  used  in  the  gen- 
eral meaning  of  the  inner  man,  the  whole  inner 
life.  Unsearchable,  this  is  not  by  God,  see 
21  :  1,  but  by  men.  The  thought  of  20  :  5a  con- 
cerning men  in  general  is  here  put  in  a  stronger 
form  of  kings.  4.  Most  commentators  think 
that  it  is  necessary  to  correct  the  text  of  b, 
following  G.,  so  as  to  render  somewhat  like: 
"And  it  comes  forth  perfectly  pure"  (Toy). 
The  changes  made  are  slight,  but  the  emended 
text  is  objectionable,  because  it  states  only  what 
is  self-evident.  The  present  text  gives  no  difiS- 
culty.  The  objection  usually  urged,  that  simple 
purification  does  not  produce  a  vessel,  overlooks 
the  possibility  of  elliptical  phraseology,  such  as 
is  common  in  the  condensed  style  of  proverbs. 
Remembering  the  possibility  of  this,  one  sees 
that  the  thought  of  the  verse  is  good  and  appro- 
priate. The  thought  is  :  purification  from  dross 
is  the  chief  thing  in  the  preparation  of  a  vessel 
adapted  for  any  desired  ornamentation  by  the 
silversmith.  Other  steps  in  the  process  are 
passed  over  as  comparatively  unimportant.  In 
a  similar  way,  in  ver.  5,  removal  of  the  wicked 
is  the  chief  thing  for  the  establishment  of  a 
kingdom  in  righteousness.  6,  7.  These  verses 
are  similar  to  Luke  14  :  8-11.  Ver.  6  is  general, 
advice  that  is  good  for  any  occasion.  The  same 
is  probably  true  of  ver.  7,  although  it  may  have 
in  mind  a  feast,  or  some  similar  occasion  at 
which  there  was  a  fairly  specific  order  of  ar- 
rangement. The  thought  of  7a  and  b  is :  it  is 
better  to  take  a  humble  seat  and  be  promoted, 
than  to  take  an  exalted  one  and  be  degraded. 
7c  is  joined  by  most  commentators  with  ver.  8, 
following  G.,  S.,  Sym.,  for  two  reasons:   first, 


symmetry,  thus  ver.  6  and  7,  expressing  one 
thought,  have  four  lines,  and  ver.  8  has  four 
lines;  and  second,  the  clause  is  claimed  to  have 
no  meaning  with  ver.  7.  Irregularity  of  form  is 
too  common  in  this  part  of  Proverbs  to  make 
the  first  argument  one  of  much  force.  In  an- 
swer to  the  second,  it  may  be  said  that  the 
clause  is  positively  inappropriate  in  ver.  8 
without  change  of  text.  Without  it,  ver.  8  is  a 
warning  against  going  to  law  without  due  con- 
sideration.  This  statement,  however,  would 
imply  the  evidence  of  an  eye-witness,  and  be 
inconsistent  with  that  idea.  Also,  a  suitable 
meaning  in  ver.  7  is  obtained  by  regarding  this 
statement  as  intended  to  emphasize  the  disgrace 
of  the  degradation,  because  it  takes  place  after 
one  is  actually  seated  and  gazing  at  the  prince. 
Prince  refers  to  the  "  king  "  and  "  great  men  " 
of  ver.  6;  it  might  be  used  of  either.  8.  For 
meaning  see  note  on  previous  verse.  Neigh- 
bor, the  opponent  in  the  suit.  9,  10.  For 
meaning  see  note  on  11  :  13.  11.  A  word 
fitly  spoken,  the  literal  rendering  is  prob- 
ably, A  word  spoken  in  its  time,  i.  e.,  at  the 
right  time,  similar  to  15  :  23b.  B,  the  meaning 
is  doubtful.  It  probably  should  be  rendered, 
Is  (like)  fruit  of  gold  (i.  e.,  golden  oranges)  in 
engraved  work  of  silver.  The  comparison  is 
made  from  the  standpoint  of  beauty ;  the 
thought  is  of  the  beauty  of  an  engraved  work  of 
silver,  as  a  part  of  which,  by  way  of  contrast, 
appear  oranges  in  gold.  12.  Ornament^ 
probably  better,  necklace.  The  point  of  the 
comparison  is  the  same  as  in  ver.  11.  I3a  is 
similar  in  phraseology  to  26  :  la,  but  the  thought 
is  somewhat  different.     The  cold  of  snow. 


84 


PKOVERBS 


[Ch.  XXV. 


14  Whoso  boasteth  himself  of  a  false  gift  is  like 
clouds  and  wiud  without  rain. 

15  By  long  forbearing  is  a  prince  persuadtKl,  and 
a  soft  tongue  breaketh  the  bone. 

16  Hast  thou  found  honey?  eat  so  much  as  is 
sufficient  for  thee,  lest  thou  be  filled  therewith,  and 
vomit  it. 

17  Withdraw  thy  foot  from  thy  neighbour's  house  ; 
lest  he  be  weary  of  thee,  and  so  hale  thee. 

18  A  man  that  beareth  false  witness  against  his 
neighbour  is  a  maul,  and  a  sword,  and  a  sharp 
arrow. 

19  Confidence  in  an  unfaithful  man  in  time  of 
trouble  is  like  a  broken  tooth,  and  a  foot  out  of 
joint. 

20  As  he  that  taketh  away  a  garment  in  cold 
weather,  and  as  vinegar  upon  nitre,  so  is  he  that 
singeth  songs  to  an  heavy  heart. 

21  If  thine  enemy  be  hungry,  give  him  bread  to 
eat ;  and  if  he  be  thirsty,  give  him  water  to  drink  : 

22  For  thou  shalt  heap  coals  of  fire  upon  his  head, 
and  the  Lord  shall  reward  thee. 

23  The  north  wiud  driveth  away  rain  :  so  doth  an 
angry  countenance  a  backbiting  tongue. 

24  It  is  better  to  dwell  in  the  corner  of  the  house- 
top, than  with  a  brawling  woman  and  in  a  wide 
house. 


14  As  clouds  and  wind  without  rain. 

So  is  he  that  boasteth  himself  of  his  gifts  falsely. 

15  By  long  forbearing  is  a  ruler  persuaded, 
And  a  soft  tongue  breaketh  the  bone. 

16  Hast  thou  found  honey  ?  eat  so  much  as  is  suflS- 

cient  for  thee ; 
Lest  thou  be  filled  therewith,  and  vomit  it. 

17  Let  thy  foot  be  seldom  in  thy  neighbour's  house  ; 
Lest  he  be  weary  of  thee,  and  hate  thee. 

18  A  man  that  beareth  false  witness  against  his 

neighbour 
Is  a  maul,  and  a  sword,  and  a  sharp  arrow. 

19  Confidence  in  an  unfaithful  man  in  time  of 

trouble 
Is  like  a  broken  tooth,  and  a  foot  out  of  joint. 

20  As  one    that   taketh    off    a    garment   in    cold 

weather,  and  as  vinegar  upon  nitre. 
So  is  he  that  singeth  songs  to  an  heavy  heart. 

21  If  thine  enemy  be  hungry,  give  him  bread  to  eat ; 
And  if  he  be  thirsty,  give  him  water  to  drink  : 

22  For  thou  shalt  heap  coals  of  fire  upon  his  head, 
And  the  Lord  shall  reward  thee. 

23  The  north  wind  bringeth  forth  rain  : 

So  doth  a  backbiting  tongue  an  angry  couhte- 
uance. 

24  It  is  better  to  dwell  in  the  corner  of  the  hou-setop, 
Thau  with  a  contentious  woman  in  a  wide  house. 


The  reference  is  to  snow  brought  from  the 
mountains  for  cooling  drinks,  as  was  often  done 
in  ancient  times,  and  in  modern  times  as  well. 
The  time  of  harvest.  This  was  from  the 
middle  of  April  to  the  middle  of  June,  a  time 
in  which  the  weather  was  dry  and  hot.  14b 
refers  to  one  who  boasts  of  liberality  but  does 
not  give,  there  is  great  boasting  but  no  result. 

15.  Ruler,  better,  judge,  a  common  meaning 
elsewhere.  The  meaning  is  that  a  mild  de- 
meanor before  a  judge  inclines  him  toward 
one,  which  is  put  in  a  more  general  form  in 
b,  mild  speech  removes  the  hardest  obstacles. 

16.  A  warning  against  over-indulgence  in  good 
things.  17.  A  similar  warning  against  over-in- 
dulgence in  society.  18a  uses  the  phraseology 
of  Exod.  20  :  16,  and  nearly  of  Deut.  5  :  20. 
19.  Broken  probably  is  literally  bad.  Out  of 
joint,  render,  unsteady.  20.  Many  have 
thought  that  the  text  must  be  changed,  chiefly 
because  b  is  thought  to  demand  some  painful 
eflfect,  which  a  does  not  indicate.  There  is  no 
reason,  however,  why  the  verse  may  not  be  re- 
garded as  having  a  more  general  reference, 
being  designed  to  speak  of  actions  which  are 
inappropriate,  out  of  place.  This  certainly  is 
true  of  all  the  actions  named.  Nitre  {soda), 
the  rendering  of  A.  R.  V.  is  the  better.  Vin- 
egar is  inappropriate  as  applied  to  soda,  because 
the  action  of  the  acid  destroys  the  etfect  of  the 
alkali.  22.  The  thought  of  a  has  been  under- 
stood in  two  ways.  The  language  has  been 
thought  to  mean  really  revenge,  here  a  noble 
form  of  revenge.  It  has  also  been  understood  as 
a  strong  phrase  for  action  that  causes  pain,  here 
it  brings  to  the  enemy  the  salutary  pain  of  re- 
pentance.   But  neither  explanation  is  satisfac- 


tory. It  is  difficult  to  conceive  of  any  natural 
origin  of  such  a  phrase  as  "  heap  coals  of  fire  on 
his  head  "  which  would  make  it  a  commendable 
action.  The  following  rendering  is  suggested 
for  ver.  22,  which  is  fully  as  natural  as  tlie  or- 
dinary translation,  from  the  standpoint  of  the 
Hebrew.  If  thou  puttest  burning  coals  upon 
his  head,  then  Jehovah  will  requite  thee.  The 
verse  is  then  in  contrast  with  ver.  21.  That 
verse  inculcates  benevolent  treatment  of  an  en- 
emy in  need.  This  verse  teaches  that  if,  on  the 
contrary,  he  is  treated  with  hostility,  strictly  as 
an  enemy,  Jehovah  will  punish  the  doer  of  the 
act.  Putting  burning  coals  on  the  head  is  natu- 
rally a  hostile  act,  as  in  the  similar  phrase  in 
Ps.  140 :  10a.  23.  The  north  wind.  It  is  com- 
monly assumed  that  "north"  is  here  used  in  a 
general  way  as  including,  and  so  equivalent  to, 
northwest  or  west.  It  would  not  be  difficult  to 
suppose  that  it  might  thus  include  northwest.  But 
there  is  no  instance  of  its  being  used  as  equiv- 
alent to  west,  not  even  Amos.  8  :  12,  which  is 
often  quoted.  Further,  the  wind  which  brings 
rain,  and  hence  is  the  prevailing  wind  during 
the  rainy  season,  is  not  the  northwest  wind,  but 
the  west  or  southwest,  while  it  is  the  northwest 
■wind  that  prevails  in  summer  during  the  long 
dry  season.  The  only  possible  explanation, 
therefore,  would  seem  to  be  the  following :  The 
north  wind  is  found  commonly  only  in  October. 
It  does  not  at  once  bring  rain,  but  the  rainy 
season  commences  soon  after  it  begins  to  pre- 
vail, by  the  last  of  October.  Hence  the  north 
wind  is  here  spoken  of  as  the  precursor  of  the 
rainy  season.  The  thought  in  a  and  b  is  the 
relation  of  cause  and  effect.  24.  This  verse  is 
practically  identical  with  21  :  9 ;  see  note  there. 


Ch.  XXVI.] 


PROVERBS 


85 


25  ^s  cold  waters  to  a  thirsty  soul,  so  is  good  news 
from  a  far  country. 

26  A  righteous  man  falling  down  before  the 
wicked  is  as  a,  troubled  fountain,  and  a  corrupt 
spring. 

27  It  is  not  good  to  eat  much  honey :  so/or  men  to 
search  their  own  glory  is  not  glory. 

28  He  that  hath  no  rule  over  his  own  spirit  is  like 
a  city  that  is  broken  down,  and  without  walls. 


25  As  cold  waters  to  a  thirsty  soul, 

So  is  good  news  from  a  far  country. 

26  As  a  troubled  fountain,  and  a  corrupted  spring, 
So  is  a  righteous  man  that  giveth  way  before  the 

wicked. 

27  It  is  not  good  to  eat  much  honey : 

So  for  men  to  search  out  their  own  glory  Is  not 
glory. 

28  He  whose  spirit  is  without  restraint 

Is  like  a  city  that  is  broken  down  and  hath  no 
wall. 


CHAPTER    XXVI. 


1  AS  snow  in  summer,  and  as  rain  in  harvest,  so 
honour  is  not  seemly  for  a  fool. 

2  As  the  bird  by  wandering,  as  the  swallow  by 
flying,  so  the  curse  causeless  shall  not  come. 

3  A  whip  for  the  horse,  a  bridle  for  the  ass,  and  a 
rod  for  the  fool's  back. 

4  Answer  not  a  fool  according  to  his  folly,  lest 
thou  also  be  like  unto  him. 

5  Answer  a  fool  according  to  his  folly,  lest  he  be 
wise  in  his  own  conceit. 

6  He  that  sendeth  a  message  by  the  hand  of  a 
fool  cutteth  off  the  feet,  a7id  drinketh  damage. 

7  The  legs  of  the  lame  are  not  equal :  so  is  a  par- 
able in  the  mouth  of  fools. 


1  AS  snow  in  summer,  and  as  rain  in  harvest, 
So  honour  is  not  seemly  for  a  fool. 

2  As  a  sparrow  in  her  wandering,  as  the  swallow 

in  her  flying. 
So  the  curse  that  is  causeless  lighteth  not. 

3  A  whip  for  the  horse,  a  bridle  for  the  ass. 
And  a  rod  for  the  back  of  fools. 

4  Answer  not  a  fool  according  to  his  folly. 
Lest  thou  also  be  like  unto  him. 

5  Answer  a  fool  according  to  his  folly, 
Lest  he  be  wise  in  his  own  conceit. 

6  He  that  sendeth  a  message  by  the  hand  of  a  fool 
Cutteth  off  his  own  feet,  and  drinketh  in  (' 

7  The  legs  of  the  lame  hang  loose: 
So  is  a  parable  in  the  mouth  of  fools. 


25.  (See  15  :  30b.)  26.  Corrupted,  perhaps 
better,  ruined.  Giveth  way,  literally,  is 
moved,  i.  e.,  falls,  the  meaning  being:  he  is 
overcome  by  the  wicked,  defeated  by  them. 
Both  a  and  b  give  cases  of  the  spoiling  of  what 
is  in  itself  good  and  a  blessing  to  others. 
27a  is  similar  to  ver.  16.  B  has  given  much 
trouble,  and  many  suggestions  of  change  of  text 
have  been  made.  The  simplest  change,  which 
is  satisfactory  and  may  be  accepted,  is  merely 
the  change  of  one  vowel,  with  no  change  of  conso- 
nants, reading  l^^i  Mbhedh,  for  Ti33,  kdbhodh. 
This  gives  the  rendering  of  A.  R.  V.,  is  grievous, 
instead  of  is  not  glory  of  R.  Y.  (see  27 : 3. )  Per- 
haps burdensome  would  be  better  than  "griev- 
ous." "Glory,"  probably  better,  honor.  To 
search  out  means  to  seek  for  immoderately. 
The  whole  verse,  then,  gives  the  thought :  excess 
in  a  good  thing  is  not  good.  Courses  which  lead 
to  prosperity  are  good.  But  to  aim  primarily  at 
one's  own  honor  is  burdensome  to  one's  self  and 
to  others.  38.  The  thought  is  that  such  a  one 
is  defenseless,  especially  against  temptatation 
and  the  force  of  the  passions. 

Chap.  26.  1  and  3-12  are  concerning  fools. 
1.  The  verse  is  similar  to  ver.  8;  19  :  10;  25  : 
13a  is  similar  in  form  but  different  in  thought. 
A  little  snow  usually  falls  on  the  hills  of  Pal- 
estine in  the  winter,  but  not  very  much.  Of 
course  it  would  be  unheard  of  in  summer.  Har- 
vest is  usually  reckoned  as  lasting  from  the 
middle  of  April  to  the  middle  of  June.  Showers 
are  very  rare  in  May,  and  unknown  from  that 
time  till  October.  So  in  harvest  rain  would 
be  practically  unknown.     The  thought  of  the 


verse  is  that  of  incongruity.  2.  Lighteth 
not,  better,  does  not  come  to  pass.  The  point 
of  compari.son  is  that  no  definite  object  is 
reached.  A  curse  on  any  one  uttered  without 
reason  produces  no  result.  3  b  is  similar  to 
10  :  13b,  19  :  29b.  In  a  the  thought  is,  appar- 
ently, whip  and  bridle  for  horse  and  ass.  The 
form  of  statement  here  adopted  is  rhetorical, 
being  chosen  for  the  sake  of  brevity  in  the  par- 
allelism. 4,  5.  Since  these  verses  are  put  by 
the  side  of  each  other,  it  is  apparent  that  they 
were  not  considered  by  the  compilers  to  be  con- 
tradictory. In  fact,  it  is  only  apparently  that 
they  are  so.  Each  states  in  a  forcible  way  one 
side  of  a  truth,  as  a  proverb  usually  does.  Per- 
haps the  thought  of  the  two  verses  cannot  be 
more  definitely  stated  than  this :  what  to  do  de- 
pends on  circumstances;  answer  not  the  fool 
when  there  is  danger  of  being  like  him  ;  answer 
him  certainly  often  enough  so  that  he  may  not 
think  himself  unanswerable.  6.  See  IC  :  26, 
and  the  contrasted  thought  in  25  :  13.  Cutteth 
off  his  own  feet.  This  means  that  the  pros- 
pect of  the  message  being  delivered  is  as  poor  as 
if  he  were  his  own  messenger  and  he  himself 
had  no  feet ;  he  has  thus  no  means  of  sending  a 
message.  Drinketh  in,  better,  simply  drinks, 
i.  e.,  fills  himself  with,  somewhat  as  in  Job  15  : 
16.  7b  is  identical  with  9b.  Parable,  render, 
proverb,  it  is  the  same  word  as  that  which  appears 
in  the  title  to  the  book,  Sk/O,  mdshdl.  (See  note 
on  1  : 1.)  The  point  of  the  comparison  is :  value- 
lessness  for  practical  use.  The  legs  of  the  lame 
are  of  no  practical  value  for  locomotion  ;  neither 
is  a  proverb  of  value  in  the  mouth  of  a  fool, 
although  a  means  of  effective  speech  in  the 


86 


PROVERBS 


[Ch.  XXVI. 


8  As  he  that  bindeth  a  stone  in  a  sling,  so  is  he 
that  giveth  honour  to  a  fool. 

9  Asa.  thorn  goeth  up  into  the  hand  of  a  drunk- 
ard, so  is  a  parable  in  tne  mouth  of  fools. 

10  The  great  God  that  formed  all  things  both  re- 
wardeth  the  fool,  and  rewardeth  transgressors. 

11  As  a  dog  returneth  to  his  vomit,  so  a  fool  re- 
turneth  to  his  folly. 

12  Seest  thou  a  man  wise  in  his  own  conceit? 
there  is  more  hope  of  a  fool  than  of  him. 

13  The  slothful  mayi  saith.  There  is  a  lion  in  the 
way  ;  a  lion  is  in  the  streets. 

14  As  the  door  turneth  upon  his  hinges,  so  doth 
the  slothful  upon  his  bed. 

15  The  slothful  hideth  his  hand  in  his  bosom  ;  it 
grieveth  him  to  bring  it  again  to  his  mouth. 

16  The  sluggard  is  wiser  in  his  own  conceit  than 
seven  men  that  can  render  a  reason. 

17  He  that  passeth  by,  and  meddleth  with  strife 
belonging  not  to  him,  is  like  one  that  taketh  a  dog  by 
the  ears. 

18  As  a  mad  man  who  casteth  firebrands,  arrows, 
and  death, 

19  So  is  the  man  that  Aeceiveth  his  neighbour,  and 
saith,  Am  not  I  in  sport  ? 

20  Where  no  wood  is,  there  the  fire  goeth  out :  so 
where  there  is  no  talebearer,  the  strife  ceaseth. 

21  As  coals  are  to  burning  coals,  and  wood  to 
fire ;  so  is  a  contentious  man  to  kindle  strife. 

22  The  words  of  a  talebearer  are  as  wounds,  and 
they  go  down  into  the  innermost  parts  of  the  belly. 

23  Burning  lips  and  a  wicked  heart  are  like' a, 
potsherd  covered  with  silver  dross. 


8  As  a  bag  of  gems  in  a  heap  of  stones, 
So  is  he  that  giveth  honour  to  a  fool. 

9  .4s  a  thorn  that  goeth  up  into  the  hand  of  a 

drunkard, 
So  is  a  parable  in  the  mouth  of  fools. 

10  As  an  archer  that  woundeth  all, 

So  is  he  that  hireth  the  fool  and  he  that  hireth 
them  that  pass  by. 

11  As  a  dog  that  returneth  to  his  vomit, 
So  is  a  fool  that  repeateth  his  folly. 

12  Seest  thou  a  man  wise  in  his  own  conceit? 
There  is  more  hope  of  a  fool  than  of  him. 

13  The  sluggard  saith,  There  is  a  lion  in  the  way  ; 
A  lion  is  in  the  streets. 

14  As  the  door  turneth  upon  its  hinges, 
So  doth  the  sluggard  upon  his  bed. 

15  The  sluggard  burieth  his  hand  in  the  dish  ; 

It  wearieth  him  to  bring  it  again  to  his  mouth. 

16  The  sluggard  is  wiser  in  his  own  conceit 
Than  seven  men  that  can  render  a  reason. 

17  He  that  passeth  by,  and  vexeth  himself  with 

strife  belonging  not  to  him. 
Is  like  one  that  taketh  a  dog  by  the  ears. 

18  As  a  madman  who  casteth  firebrands, 
Arrows,  and  death ; 

19  So  is  the  man  that  deceiveth  his  neighboiu:. 
And  saith,  Am  not  I  in  sport? 

20  For  lack  of  wood  the  fire  goeth  out : 

And  where  there  is  no  whisperer,  contention 
ceaseth. 

21  ^s  coals  are  to  hot  embers,  and  wood  to  fire ; 
So  is  a  contentious  man  to  inflame  strife. 

22  The  words  of  a  whisperer  are  as  dainty  morsels. 
And  they  go  down  into  the  innermost  parts  of 

the  belly. 

23  Fervent  lips  and  a  wicked  heart 

Are  like  an  earthen  vessel  overlaid  with  silver 


mouth  of  one  who  knows  how  to  use  it.  The 
thought  of  ver.  9  is  a  little  different.  8.  As  a 
bag  of  gems  in  a  heap  of  stones  {As  one 

that  bindeth  a  stone  in  a  sling),  the  rendering 
of  the  A.  R.  V.  is  to  be  preferred.  The  thought, 
as  in  ver.  1,  is  of  that  which  is  incongruous. 
The  binding,  securely  fastening,  of  a  stone  in  a 
sling  is  out  of  harmony  with  the  very  purpose 
of  a  sling.  9b  is  identical  with  7b,  see  note 
there.  Goeth  up  into  would  mean  pierces, 
better,  comes  into,  i.  e.,  he  carries  it  about  as  a 
weapon.  Thorn  is  a  thorn  bush  or  branch. 
The  point  of  the  comparison  here  is  the  proba- 
bility of  injuring  one's  self,  thus  going  beyond 
the  thought  of  ver.  7.  The  picture  is  of  a 
drunken  man  going  about  with  a  thorn  bush  in 
his  hand,  with  which  he  would  be  very  apt  to 
hurt  himself.  So  a  fool  in  attempting  to  use  a 
proverb  would  injure  himself.  Some  have 
thought  that  the  idea  was  of  injury  to  others, 
but  it  does  not  seem  likely  that  a  drunken  man 
could  be  thought  of  as  doing  much  injury  to 
others  with  no  other  weapon  than  a  thorn  bush. 
10.  Many  have  thought  the  text  corrupt,  as  it 
seems  to  give  no  connected  meaning.  A  change 
in  the  vowels  of  one  word  may  be  accepted,  read- 
ing IDti'^  us^kh&r,  for  'IDti'l,  w^sokher,  before 
^'p^,  k'sil,  which  gives  the  following  transla- 
tion, that  of  Delitzsch:  Much  produces  all;  but 
the  hire  of  the  fool  and  of  the  one  hiring  (him) 


passes  away.  A  means  that  he  who  has  is  gen- 
erally in  a  way  to  gain  more;  b  gives  an  ex- 
ception, when  one  hires  a  fool  it  is  unprofitable 
to  both.  11a  is  quoted  in  2  Peter  2  :  22.  12a 
is  similar  to  3  :  7a;  b,  identical  with  29  :  20b. 
The  verse  is  a  virtual  condition,  if  thou  seest,  as 
in  22  :  29  ;  29  :  20.  Fool,  the  meaning  here  is 
the  same  as  in  8  :  5. 

13-16  are  concerning  sluggards.     13  is  sim- 
ilar  to   22   :    13.      14.    (See  6   :   9   f.  ;    24   :   33.)      The 

tliought  is  that  each  turns  back  and  forth, 
but  does  not  move  from  the  place.  15a  is 
identical  with  19  :  24a ;  b,  similar  to  19  :  24b. 
16.  Render  a  reason,  better,  answer  dis' 
erectly.  The  terms  sluggard  and  fool  are  very 
similar ;  see  the  parallelism  in  24  :  30.  17.  The 
verse  is  similar  in  thought  to  25  :  8.  It  is  better 
to  render.  He  that  vexes  himself  with  strife  not 
belonging  to  him,  is  like  one  that  takes  a  passing 
dog  by  the  ears.  "  Passing,"  i.  e.,  not  belonging 
to  him,  with  which  he  need  not  have  anything  to 
do.  Tlie  folly  of  meddling  with  that  which  is 
not  one's  business  is  the  prominent  thought  in 
both  clauses.  18.  Madman,  probably  better, 
a  stupid  man.  30.  The  thought  of  the  verse  is 
similar  to  that  of  16  :  28.  (See  ai.o  22  :  10.)  22. 
The  verse  is  identical  with  18  :  8 ;  see  note  there. 
33-28  speak  of  various  kinds  of  wrong  speech. 
33.  Heart  is  here  used  in  the  sense  of  moral 
character.    An  earthen  vessel,  it  is  better  to 


Ch.  XXVII.] 


PROVERBS 


87 


24  He  that  hateth  dissembleth  with  his  lips,  and 
layeth  up  deceit  wlthiu  him  ; 

25  VVheu  he  speaketh  fair,  believe  him  not :  for 
there  are  seven  abominations  in  his  heart. 

26  Whose  hatred  is  covered  by  deceit,  his  wicked- 
ness shall  be  shewed  before  the  wAoZe  congregation. 

•Si  Whoso  diggeth  a  pit  shall  fall  therein :  and  he 
that  rolleth  a  stone,  it  will  return  upon  him. 

28  A  lying  tongue  hateth  those  that  are  afflicted 
by  it ;  and  a  flattering  mouth  worketh  ruin. 


24  He  that  hateth  dissembleth  with  his  lips 
But  he  layeth  up  deceit  within  him  • 

25  When  he  speaketh  fair,  believe  him  not  • 

tor  there  are  seven  abominations  in  his  heart  • 

26  Though  his  hatred  cover  itself  with  guile 

His  wickedness  shall  be  openly  shewed 'before 
the  congregation. 

27  Whoso  diggeth  a  pit  shall  fall  therein : 

And  he  that  rolleth  a  stone,  it  shall  return  upon 
him.  ^ 

28  A  lying  tongue    hateth    those  whom   it   hath 

wounded ; 
And  a  flattering  mouth  worketh  ruin. 


CHAPTER    XXVII 


1  BOAST  not  thyself  of  to-morrow  ;  for  thou 
knowest  not  what  a  day  may  bring  forth. 

2  Let  another  man  praise  thee,  and  not  thine 
own  mouth  ;  a  stranger,  and  not  thine  own  lips. 

3  A  stone  itf  heavy,  and  the  sand  weighty  ;  but  a 
fool's  wrath  is  heavier  than  them  both. 

4  Wrath  is  cruel,  and  anger  is  outrageous ;  but 
who  is  able  to  stand  before  envy  ? 

5  Open  rebuke  is  better  than  secret  love. 

6  Faithful  are  the  wounds  of  a  friend ;  but  the 
kisses  of  an  enemy  are  deceitful. 

7  The  full  soul  loatheth  an  honeycomb;  but  to 
the  hungry  soul  every  bitter  thing  is  sweet. 

8  As  a  bird  that  wandereth  from  her  nest,  so  is  a 
man  that  wandereth  from  his  place. 

9  Ointment  and  perfume  rejoice  the  heart:  so 
doth  the  sweetness  of  a  man's  friend  by  hearty 
counsel. 

10  Thine  own  friend,  and  thy  father's  friend,  for- 
sake not ;  neither  go  into  thy  brother's  house  in  the 
day  of  thy  calamity  :  for  better  is  a  neighbour  that  is 
near  than  a  brother  far  ofiE. 


1  BOAST  not  thyself  of  to-morrow  ; 

For  thou  knowest  not  what  a  day  may  brins 
forth. 

2  Let  another  man  praise  thee,  and  not  thine  own 

mouth  ; 
A  stranger,  and  not  thine  own  lips. 

3  A  stone  is  heavy,  and  the  sand  weighty ; 

But  a  fool's  vexation  is  heavier  than  them  both. 

4  Wrath  is  cruel,  and  anger  is  outrageous  ; 
But  who  is  able  to  stand  before  jealousy  ? 

5  Better  is  open  rebuke 
Than  love  that  is  hidden. 

6  Faithful  are  the  wounds  of  a  friend  : 
But  the  ki.sses  of  an  enemy  are  profuse. 

7  The  full  soul  loatheth  an  honeycomb : 

But  to  the  hungry  soul  every  bitter  thing  is 
sweet. 

8  As  a  bird  that  wandereth  from  her  nest, 
So  is  a  man  that  wandereth  from  his  place. 

9  Ointment  and  perfume  rejoice  the  heart: 

So  doth  the  sweetness  of  a  man's  friend  that 
Cometh  of  hearty  counsel. 
10  Thine  own  friend,  and  thy  father's  friend,  for- 
sake not ; 

And  go  not  to  thy  brother's  house  in  the  day  of 
thy  calamity  : 

Better  is  a  neighbour  that  is  near  than  a  brother 
far  off. 


render,  according  to  the  usual  meaning  of  the 
word,  a  potsherd,  a  fragment  of  earthenware. 
This  affords  a  more  exact  comparison  than  the 
rendering  of  the  R.  V.  Silver  dross,  the 
dross  left  in  refining  silver,  often  used,  as  men- 
tioned here,  in  glazing  pottery,  giving  to  it  a 
brilliant  appearance.  The  thought  in  both 
members,  then,  is :  shining,  appearing  to  be 
valuable,  but  actually  worthless.  25a.  Be- 
lieve, rather,  frwsi.  26.  The  verse  is  probably 
not  to  be  connected  closely  with  ver.  24  and  25, 
it  is  really  a  generalization  of  the  thought  there 
expressed,  hence  there  should  be  a  period  at 
the  end  of  ver.  25.  Render,  more  literally: 
Hatred  may  cover  itself  vnth  guile,  (yet)  his 
wickedness,  etc.  "His"  refers  to  the  one  hat- 
ing, implied  in  "hatred"  of  a.  Before  the 
congregation,  literally,  in  an  assembly.  The 
meaning  probably  is  :  in  some  public  assembly, 
without  specifying  it  more  closely.  The  state- 
ment is  a  general  one  ;  hatred  may  attempt  to 
conceal  itself,  but  it  will  ultimately  manifest 
itself  publicly.  28.  The  parallelism  is  not 
very  close.  The  chief  point  of  connection  be- 
tween a  and  b  is  the  general  thought  that  harm 
is  likely  to  be  done  by  the  mouth.    A  lying 


tongue,  a  liar,  in  whom  it  is  of  course  the 
tongue  that  is  chiefly  considered. 

Chap.  27.  1.  The  verse  is  similar  to  James 
4  :  13-16.  2.  A  stranger  means  here  simply 
another.  3.  Sand,  (see  job  6  :  3.)  Heavier 
means  more  burdensome.  5a.  Either  from 
friend  or  foe,  no  restriction  is  given.  B,  it  is 
so  hidden  that  it  makes  no  manifestation  of  its 
presence,  either  by  praise  or  rebuke.  6.  Faith- 
ful, perhaps  better,  sincere.  As  such  they  are 
naturally  for  one's  benefit.  Profuse  means 
too  abundant,  suggesting  insincerity.  ( See  ver.  u. ) 
8.  Place  means  home.  9b  is  probably  to  be 
rendered  :  And  the  sweetness  of  his  friend  makes 
strong  the  soul.  This  rendering  requires  a  slight 
change  in  the  consonants  of  one  word,  reading 
DV;!??,  mA'^gim,  for  nV^'.D,  me'^gath,  but  the 
text  as  it  stands  is  almost  unintelligible. 
Sweetness  means  pleasing  conversation,  as 
in  16  :  21.  "His"  refers  directly  to  the  person 
mentioned  in  a,  thus  really  any  one.  10b 
presents  the  idiom  of  exaggerated  contrast,  like 
8  :  10 ;  see  note  there.  It  is  simply  a  strong  way 
of  saying:  in  calamity  go  first  to  a  proved 
friend  rather  than  to  a  brother,  you  are  more 


88 


PROVERBS 


[Ch.  XXVII. 


11  My  son,  be  wise,  and  make  my  heart  glad,  that 
I  may  answer  him  that  reproacheth  me. 

12  A  prudent  man  forseeth  the  evil,  and  hideth 
himself ;  but  the  simple  pass  on,  and  are  punished. 

13  Take  his  garment  that  is  surety  for  a  stranger, 
and  take  a  pledge  of  him  for  a  strange  woman. 

14  He  that  blesseth  his  friend  with  a  loud  voice, 
rising  early  in  the  morning,  it  shall  be  counted  a 
curse  to  him. 

15  A  continual  dropping  in  a  very  rainy  day  and 
a  contentious  woman  are  alike. 

16  Whosoever  hideth  her  hideth  the  wind,  and 
the  ointment  of  his  right  hand,  which  bewrayeth 
itself. 

17  Iron  sharpeneth  iron  ;  so  a  man  sharpeueth  the 
countenance  of  his  friend. 

18  Whoso  keepeth  the  fig  tree  shall  eat  the  fruit 
thereof :  so  he  that  waiteth  on  his  master  shall  be 
honoured. 

19  As  in  water  face  answeieth  to  face,  so  the  heart 
of  man  to  man. 

20  Hell  and  destruction  are  never  full ;  so  the 
eyes  of  inan  are  never  satisfied. 

21  .Is  the  fining  pot  for  silver,  and  the  furnace  for 
gold  :  so  is  a  man  to  his  praise. 

22  Though  thou  shouldest  bray  a  fool  in  a  mortar 
among  wheat  with  a  pestle,  yet  will  not  his  fool- 
ishness depart  from  him. 

23  Be  thou  diligent  to  know  the  state  of  thy 
flocks,  and  look  well  to  thy  herds. 

24  For  riches  are  not  for  ever:  and  doth  the 
crown  endure  to  every  generation  ? 

25  The  hay  appeareth,  and  the  tender  grass  sliew- 
eth  itself,  and  herbs  of  the  mountains  are  gathered. 

26  The  lambs  are  for  thy  clothing,  and  the  goats 
are  the  price  of  the  field. 


11  My  son,  be  wise,  and  make  my  heart  glad, 
That  I  may  answer  him  that  reproacheth  me. 

12  A  prudent  man  seeth  the  evil,  and  hideth  him- 

self: 
But  the  simple  pass  on,  and  suffer  for  it. 

13  Take  his  garment  that  is  surety  for  a  stranger ; 
And  hold  him  in  pledge  that  is  surety  for  a  strange 

woman. 

14  He  that  blesseth  his  friend  with  a  loud  voice, 

rising  early  in  the  morning. 
It  shall  be  counted  a  curse  to  him. 

15  A  continual  dropping  in  a  very  rainy  day 
And  a  contentious  woman  are  alike  : 

16  He  that  would  restrain  her  restraineth  the  wind, 
And  his  right  hand  encountereth  oil. 

17  Iron  sharpeneth  iron  ; 

So  a  man  sharpeneth  the  countenance  of  his 
friend. 

18  Whoso  keepeth  the  fig  tree  shall  eat  the  fruit 

thereof ; 
And  he  that  wai  eth  on  his  master  shall  be 
honoured. 

19  As  in  water  face  ansivereth  to  face. 
So  the  heart  of  man  to  man. 

20  Sheol  and  Abaddon  are  never  satisfied  ; 
And  the  eyes  of  man  are  never  satisfied. 

21  The  "fining  pot  is  for  silver,  and  the  furnace  for 

gold. 
And  a  man  is  tried  by  his  praise. 

22  Though  thou  shouldest  bray  a  fool  in  a  mortar 

with  a  pestle  among  bruised  corn. 
Yet  will  not  his  foolishness  depart  from  him. 

23  Be  thou  diligent  to  know  the  state  of  thy  flocks, 
And  look  well  to  thy  herds  : 

24  For  riches  are  not  for  ever  ; 

And  doth  the  crown  endure  unto  all  generations  ? 

25  The  hay  is  carried,  and  the  tender  grass  sheweth 

itself. 
And  the  herbs  of  the  mountains  are  gathered  in. 

26  The  lambs  are  for  thy  clothing, 

And  the  goats  are  the  price  of  the  field  : 


apt  to  find  help  there.  The  thought  of  18  :  24b 
is  the  same;  see  also  note  on  17  :  17.  The  gen- 
eral reason  for  this  counsel  is  given  in  c. 
Near  .  .  .  far  off,  these  refer  to  feeling,  not 
space.  11.  This  is  in  the  form  of  an  admoni- 
tion of  a  father  or  teacher,  as  in  many  other 
cases  in  Proverbs.  B  is  nearly  identical  with 
Ps.  119  :  42a.  12.  The  verse  is  identical  in 
thought,  and  nearly  in  form,  with  22  :  3.  13. 
The  verse  is  nearly  identical  with  20  :  16 ;  see 
note  there.  Render,  Take  his  garment  because 
he  has  become  surety  for  a  stranger,  and  hold 
him  in  pledge  for  a  foreign  woman,  i.  e.,  a  har- 
lot. (See  note  on  2  :  16.)  The  thought  is  the  samc 
as  in  20  :  16,  except  that  here  the  danger  from 
harlots  is  presented  along  with  that  from  surety- 
ship. 14a  describes  one  who  is  so  over-zealous 
as  to  be  evidently  hypocritical.  B.  To  him, 
the  one  who  utters  the  blessing,  on  account  of 
his  hypocrisy.  The  verse  .shows  the  lack  of 
value,  and  even  the  disadvantage,  of  outward 
form.  15  is  similar  in  thought  to  19  :  13b. 
16 a  means  that  tlie  contentious  woman,  spoken 
of  in  the  preceding  verse,  is  as  unrestrainable  as 
the  wind ;  b,  that  she  is  as  elusive  as  oil.  17. 
Countenance  probably  means  here  no  more 
than  pcison  ;  u  man  has  an  influence  on  his 


friend.  19.  This  verse  probably  means  that  a 
man  sees  his  reflection  in  others,  like  the  reflec- 
tion in  water,  i.  e.,  he  observes  his  own  qualities 
in  others,  he  is  quick  to  notice  his  own  charac- 
teristics. 20a  is  similar  in  thought  to  30  :  15, 
16.  For  meaning  of  Abaddon,  see  note  on 
15  :  11.  21a  is  identical  with  17 :  3a,  but  in  a  dif- 
ferent connection ;  there  God's  testing  is  spoken 
of,  here  men's.  B.  Is  tried,  it  is  better  to 
supply,  is  knoivn..  Praise,  i.  e.,  reputation,  the 
way  men  praise  him.  Silver  and  gold  are  tested 
that  their  real  quality  may  be  known ;  so  man  is 
known  by  his  reputation.  22.  Bruised  corn, 
better,  threshed  grain.  23.  Flocks  and  herds 
describe  one  of  the  most  prominent  forms  of 
wealth.  24.  This  verse  gives  a  general  reason 
for  ver.  23,  with  no  suggestion  of  contrast.  It 
does  not  mean,  as  some  have  thought,  that 
flocks  are  more  permanent  than  any  other  kind 
of  wealth,  but  that  any  kind  of  wealth  is  uncer- 
tain and  must  be  looked  after.  The  crown, 
better,  a  crown,  an  extreme  case  of  the  muta- 
bility of  possessions.  25.  The  real  meaning  is : 
When  the  hay,  etc.  ver.  26,  Then,  etc.  26. 
This  verse  means  that  the  lambs  furnish  cloth- 
ing from  their  sale,  and  also  from  the  wool  which 
they  furnish.   The  field  should  be  afield;  goats 


Ch.  XXVIII.] 


PROVERBS 


89 


27  And  Ihou  shalt  have  goats'  milk  enough  for  thy 
food,  for  the  food  of  thy  household,  and  for  the 
maintenance  for  thy  maidens. 


27  And  there  will  be  goats'  milk  enough  for  thy  *ood 
for  the  food  of  thy  household  ; 
And  maintenance  for  thy  maidens. 


CHAPTER    XXVIII 


1  THE  wicked  flee  when  no  man  pursueth :  but 
the  righteous  are  bold  as  a  lion. 

2  For  the  transgression  of  a  land  many  are  the 
princes  thereof ;  but  by  a  man  of  understanding 
and  knowledge  the  state  thereof  shall  be  prolonged . 

S  A  poor  man  tliat  oppresseth  the  poor  is  like  a 
sweeping  rain  which  leaveth  no  food. 

4  They  that  forsake  the  law  praise  the  wicked  : 
but  such  as  keep  the  law  contend  with  them. 

5  Evil  men  understand  not  judgment:  but  they 
that  seek  the  Lord  understand  all  things. 

6  Better  is  the  poor  that  walketh  in  his  upright- 
ness, than  he  that  is  perverse  in  his  ways,  though  he 
be  rich. 

7  Whoso  keepeth  the  law  is  a  wise  son :  but  he 
that  is  a  companion  of  riotous  men  shameth  his 
father. 

8  He  that  by  usury  and  unjust  gain  increaseth 
his  substance,  he  shall  gather  it  for  him  that  will 
pity  the  poor. 

9"  He  that  turneth  away  his  ear  from  hearing  the 
law,  even  his  prayer  shall  be  abomination. 

10  Whoso  causeth  the  righteous  to  go  astray  in 
an  evil  way,  he  shall  fall  himself  into  his  own  pit : 
but  the  upright  shall  have  good  things  in  possession. 

11  The  rich  man  is  wise  in  his  own  conceit ;  but 
the  poor  that  hath  understanding  searcheth  him 
out. 


1  THE  wicked  flee  when  no  man  pursueth : 
But  the  righteous  are  bold  as  a  lion. 

2  For  the  transgression  of  a  laud  many  are  the 

princes  thereof : 
But  by  men  of  understanding  and  knowledge 
the  state  thereof  shall  be  prolonged. 

3  A  needy  man  that  oppresseth  the  poor 

Is  like  a  sweeping  rain  which  leaveth  no  food. 

4  They  that  forsake  the  law  praise  the  wicked  : 
But  such  as  keep  the  law  contend  with  them. 

5  Evil  men  understand  not  judgement : 

But  they  that  seek  the   Lord  understand  all 
things. 

6  Better  is  the  poor  that  walketh  in  his  integrity, 
Than  he  that  is  perverse  in  his  ways  though  he 

be  rich. 

7  W^hoso  keepeth  the  law  is  a  wise  son : 

But  he  that  is  a  companion  of  gluttonous  men 
shameth  his  father. 

8  He  that  augmenteth  his  substance  by  usury  and 

increase, 
Gathereth  it  for  him  that  hath  pity  on  the  poor. 

9  He  that  turneth  away  his  ear  from  hearing  the 

law, 
Even  his  prayer  is  an  abomination. 

10  Whoso  causeth  the  upright  to  go  astray  in  an 

evil  way. 
He  shall  fall  himself  into  his  own  pit : 
But  the  perfect  shall  inherit  good. 

11  The  rich  man  is  wise  in  his  own  conceit ; 

But  the  poor  that  hath  understanding  searcheth 
him  out. 


may  be  sold  and  a  field  purchased,  if  desired. 
27b)  render,  And  for  maintenance,  etc. 

Chap.  28.  la  is  similar  in  thought  to  Lev. 
26  :  36,  which  has  a  national  application.  Bold, 
better,  confident,  i.  e.,  confident  of  safety.  2a 
describes  a  time  of  general  insecurity,  which  is 
indicated  by  frequent  changes  of  kings,  such  as 
was  often  found  in  the  northern  kingdom,  and 
sometimes  in  the  southern.  The  state  thereof 
shall  be  prolonged,  render:  right  shall  be 
prolonged,  there  shall  come  a  long  time  of  justice 
and  security.  3.  The  rendering  of  R.  V.  makes 
this  verse  diflferent  from  all  the  other  Old  Testa- 
ment representations,  in  which  the  poor  man 
never  appears  as  an  oppressor.  Because  of  this 
fact,  some  change  of  text  is  almost  universally 
adopted.  The  simplest  and  best  involves  no 
consonantal  change,  reading  C'T,  rosh,  or  lyXI, 
rosh,  for  ^"1,  rash,  and  gives  the  rendering: 
A  ruler,  instead  of,  A  needy  man.  Leaveth, 
probably  better,  bringeth.  The  comparison  is 
with  a  violent  tempest,  which  sweeps  things 
away,  but  gives  no  help  to  the  growing  crops. 
Thus  the  activity  of  a  ruler  who  oppresses  the 
poor  is  entirely  destructive,  not  at  all  beneficial. 
4.  The  law,  in  both  clauses  render  teaching, 
■i.  e.,  of  the  wise,  uttering  the  voice  of  God.  (--^ee 
note  on  1  :  8.)  Them,  t.  <".,  the  wicked.  5. 
Judgement  (justice),  the  rendering  of  the  A. 


R.  V.  is  the  better.  All  things,  i.  e.,  with 
reference  to  justice,  mentioned  in  a.  6.  The 
verse  is  nearly  identical  with  19  :  1 ;  see  note 
there.  7.  The  law,  as  in  ver.  4.  8.  The 
verse  is  similar  to  13  :  22b.  Usury  (interest), 
the  rendering  of  A.  R.  V.  is  the  better.  The 
thought  is  not  of  usury  in  the  modern  sense 
of  the  term,  meaning  an  exorbitant  rate  of  in- 
terest. This  word  means  interest  on  money 
loaned,  while  the  word  rendered  increase 
is  especially  interest  on  property  loaned.  The 
taking  of  any  interest  from  Hebrews  was  for- 
bidden. (See  Lev.  25  :  35  f.)  Violations  of  the 
law  are  recorded  in  Ezek.  22  :  12 ;  Neh.  5  :  7, 
10  f.  In  those  times  the  taking  of  interest 
would  have  been  oppression  of  the  poor,  for 
money  and  property  were  borrowed  not  in  or- 
der to  engage  in  business,  as  is  so  often  the 
case  now,  but  in  order  to  relieve  pressing  neces- 
sity. 9.  The  law,  as  in  ver.  4.  Abomina- 
tion, of  course  to  God,  to  whom  the  prayer  was 
directed.  10a,  render:  He  tvho  misleads  the 
upright  into  a  dangerous  way,  i.  e.,  into  mis- 
fortune. This  is  not  leading  them  into  sin,  but 
into  danger.  This  is  better  than  the  rendering 
of  R.  v.,  because  it  is  in  accordance  with  the 
general  teaching  of  Proverbs  that  the  wicked 
are  trying  to  injure  the  upright,  but  not  that 
they  are  able  to  lead  them  into  sin.  The  thought 
is  thus  similar  to  that  of  26  :  2".     Inherit,  bet- 


90 


PROVERBS 


[Ch.  XXVIII. 


12  When  righteous  men  do  rejoice,  tliere  is  great 
glory :  but  when  the  wicked  rise,  a  man  is  hidden. 

13  He  that  covereth  his  sins  shall  not  prosper: 
but  whoso  confesseth  and  forsaketh  ttem  shall  have 
mercy. 

14  Happy  is  the  man  that  feareth  always :  but  he 
that  hardeneth  his  heart  shall  fall  into  mischief. 

15  As  a  roaring  lion,  and  a  ranging  bear ;  so  is 
a  wicked  ruler  over  the  poor  people. 

16  The  prince  that  wanteth  understanding  is  also 
a  great  oppressor  :  but  he  that  hateth  covetousness 
shall  prolong  his  days. 

17  A  man  that  doeth  violence  to  the  blood  of  any 
person  shall  flee  to  the  pit ;  let  no  man  stay  him. 

18  Whoso  walketh  uprightly  shall  be  saved  :  but 
he  that  is  perverse  in  his  ways  shall  fall  at  once. 

19  He  that  tilleth  his  land  shall  have  plenty  of 
bread  :  but  he  that  foUoweth  after  vain  persoiis 
shall  have  poverty  enough. 

20  A  faithful  man  shall  abound  with  blessings  : 
but  he  that  maketh  haste  to  be  rich  shall  not  be 
innocent. 

21  To  have  respect  of  persons  is  not  good  :  for,  for 
a  piece  of  bread  that  man  will  transgress. 

22  He  that  hasteth  to  be  rich  hath  an  evil  eye, 
and  considereth  not  that  poverty  shall  come  upon 
him. 

23  He  that  rebuketh  a  man,  afterwards  shall  find 
more  favour  than  he  that  flattereth  with  the  tongue. 

24  Whoso  robbeth  his  father  or  his  mother,  and 
saith,  It  is  no  transgression  ;  the  same  is  the  com- 
panion of  a  destroyer. 

25  He  that  is  of  a  proud  heart  stirreth  up  strife  : 
but  he  that  putteth  his  trust  in  the  Lord  shall  be 
made  fat. 

26  He  that  trusteth  in  his  own  heart  is  a  fool : 
but  whoso  walketh  wisely,  he  shall  be  delivered. 

27  He  that  giveth  unto  the  poor  shall  not  lack: 
but  he  thathideth  his  eyes  shall  have  many  a  curse. 


12  When   the  righteous   triumph,  there   is  great 

glory : 
But  when   the  wicked   rise,  men   hide  them- 
selves. 

13  He  that  covereth  his  transgressions  shall  not 


obtain  mercy. 

14  Happy  is  the  man  that  feareth  alway  : 

But  he  that  hardeneth  his  heart  shall  fall  into 
mischief. 

15  As  a  roaring  lion,  and  a  ranging  bear ; 
So  is  a  wicked  ruler  over  a  poor  people. 

16  The  prince  that  lacketh  understanding  is  also  a 

great  oppressor : 
But  he  that  hateth  covetousness  shall  prolong 
his  days. 

17  A  man  that  is  laden  with  the  blood  of  any 

person 
Shall  flee  unto  the  pit ;  let  no  man  stay  him. 

18  Whoso  walketh  uprightly  shall  be  delivered  : 
But  he  that  is  perverse  in  his  ways  shall  fall  at 

once. 

19  He  that  tilleth  his  land  shall  have  plenty  of 

bread : 
But  he  that  followeth  after  vain  persons  shall 
have  poverty  enough. 

20  A  faithful  man  shall  abound  with  blessings  : 
But  he  that  maketh  haste  to  be  rich  shall  not  be 

unpunished. 

21  To  have  respect  of  persons  is  not  good  : 
Neither  that  a  man  should  transgress  for  a  piece 

of  bread. 

22  He  that  hath  an  evil  eye  hasteth  after  riches. 
And  knovveth  not  that  want  shall  come  upon 

him. 

23  He  that  rebuketh  a  man  shall  afterward  find 

more  favour 
Than  he  that  flattereth  with  the  tongue. 

24  Whoso  robbeth  his  father  or  his  mother,  and 

saith.  It  is  no  transgression  ; 
The  same  is  the  companion  of  a  destroyer. 

25  He  that  is  of  a  greedy  spirit  stirreth  up  strife : 
But  he  that  putteth  his  trust  in  the  Lord  shall 

be  made  fat. 

26  He  that  trusteth  in  his  own  heart  is  a  fool : 
But  whoso  walketh  wisely,  he  shall  be  delivered. 

27  He  that  giveth  unto  the  poor  shall  not  lack  : 
But  he  that  hideth  his  eyes  shall  have  many  a 

curse. 


ter,  possess.  12b  is  very  similar  to  ver.  28a. 
(See  also  29  :  16a. )  Rise  mcans,  are  in  power. 
Hide  themselves,  on  account  of  the  dangers 
that  prevail.  13.  The  teaching  is  that  of  Ps. 
32.  14.  Feareth,  the  implied  object  must  be 
God.  B  is  similar  to  29  :  1.  Mischief,  ren- 
der, calamity.  15.  The  poverty  of  the  people 
makes  his  oppression  and  covetousness  more 
burdensome.  16.  Covetousness  is  too  weak 
a  word;  render,  unjast  gain.  17b,  render: 
Flees  unto  apit;  let  no  man  uphold  him,  i.  e., 
give  him  help  in  his  course.  The  thought  is  :  a 
murderer  will  try  to  escape  the  consequences  of 
his  crime,  but  in  vain ;  when  he  flees,  a  pit 
awaits  him.  Therefore  let  no  one  give  him  aid 
and  encouragement  in  his  course.  There  seems 
to  be  no  definite  reference  in  pit,  it  means 
rather  :  if  he  escapes  punishment  in  one  form, 
it  will  meet  him  in  another.  19a  is  identical 
with  12  :  11a,  and  b  is  similar  in  both.  20.  The 
verse  is  similar  in  thought  to  20  :  21.  21a  is 
similar  to  24  :  23b.   (See  auois  :  sa.)    B.  Render: 


And  for  apiece  of  bread  a  man  may  transgress, 
i.  €.,  show  partiality  in  judgment,  as  in  a.  This 
is  an  extreme  statement  of  the  liability  of  judges 
to  show  partiality.  23.  An  evil  eye,  see  23  : 
6,  and  the  opposite  in  22  :  9.  Here  it  means 
especially  an  avaricious  look.  23.  At  first  a 
rebuke  is  naturally  unacceptable,  but  afterward 
it  is  appreciated.  On  b,  see  29  :  5  ;  on  a,  Ps. 
141  :  5.  24.  On  a,  see  19  :  26;  and  on  b,  18  : 
9b.  This  verse  presumably  refers  to  a  son's  get- 
ting possession  of  the  property  illegally,  and 
then  justifying  himself  by  saying  that  it  would 
ultimately  be  his  by  inheritance.  25.  He  that 
is  of  a  greedy  spirit,  better  simply,  agreedy 
man.  Stirreth  up  strife.  The  same  Hebrew 
phrase  in  15  :  18  is  rendered :  stirreth  up  con- 
tention.    B.      (See  16  :  30b;   29  :  25b.)      26.    Heart 

means  understanding.  B.  The  parallelism  ap- 
pears in  the  implied  idea  that  he  who  is  wise  does 
not  trust  in  himself  alone.  27a  is  similar  to 
11 :  24a,  25 ;  14 :  21b ;  19  :  17 ;  22 :  9.  B.  Hideth 
his  eyes,  i.  e.,  from  the  poor.  Many  a  curse. 


Ch.  XXIX.] 


PROVERBS 


91 


28  When  the  wicked  rise,  men  hide  themselves:    1    28  When  the  wicked  rise,  men  hide  themselves: 
but  when  they  perish,  the  righteous  increase.  |        But  when  they  perish,  the  righteous  increase. 


CHAPTER    XXIX 


1  HE,  that  being  often  reproved  hardeneth  his 
neck,  shall  suddenly  be  destroyed,  and  that  with- 
out remedy. 

2  When  the  righteous  are  in  authority,  the  people 
rejoice :  but  when  the  wicked  beareth  rule,  the 
people  mourn. 

3  Whoso  loveth  wisdom  rejoiceth  his  father:  but 
he  that  keepeth  company  with  harlots  spendeth 
his  substance. 

4  The  king  by  judgment  establisheth  the  land  : 
but  he  that  receiveth  gifts  overthroweth  it. 

5  A  man  that  flattereth  his  neighbour  spreadeth 
a  net  for  his  feet. 

6  In  the  transgression  of  an  evil  man  there  is  a 
snare  :  but  the  righteous  doth  sing  and  rejoice. 

7  The  righteous  considireth  the  cause  of  the 
poor :  but  the  wicked  regardeth  not  to  know  it. 

8  Scornful  men  bring  a  city  into  a  snare:  but 
wise  men  turn  away  wrath. 

9  jff  a,  wise  man  contendeth  with  a  foolish  man, 
whether  he  rage  or  laugh,  there  is  no  rest. 

10  The  bloodthirsty  hate  the  upright :  but  the 
Just  seek  his  soul. 

11  A  fool  uttereth  all  his  mind  :  but  a  wise  vian 
keepeth  it  in  till  afterwards. 

12  If  a  ruler  hearken  to  lies,  all  his  servants  aje 
wicked. 

13  The  poor  and  the  deceitful  man  meet  together  : 
the  Lord  lightcneth  both  their  eyes. 

14  The  king  that  faithfully  judgeth  the  poor,  his 
throne  shall  be  established  for  ever. 


1  HE  that  being  often  reproved  hardeneth  his 

neck 
Shall  suddenly  be  broken,  and  that  without 
remedy. 

2  When  the  righteous  are  increa.sed,  the  people 

rejoice : 
But  when  a  wicked  man  beareth  rule,  the  people 
sigh. 

3  Whoso  loveth  wisdom  rejoiceth  his  father  : 
But  he  that  keepeth  company  with  harlots  wast- 

eth  his  substance. 

4  The  king  by  judgement  establisheth  the  land  : 
But  he  that  exacteth  gifts  overthroweth  it. 

5  A  man  that  flattereth  his  neighbour 
Spreadeth  a  net  for  his  steps. 

6  In  the  transgression  of  an  evil  man  there  is  a 

snare : 
But  the  righteous  doth  sing  and  rejoice. 

7  The  righteous  taketh  knowledge  of  the  cause 

of  the  poor : 
The  wicked  hath  not  understanding  to  know 
it. 

8  Scornful  men  set  a  city  in  a  flame  : 
But  wise  men  turn  away  wrath. 

9  If  a  wise  man  hath  a  controversy  with  a  foolish 

man, 
Whether  he  be  angry  or  laugh,  there  will  be  no 
rest. 

10  The  bloodthirsty  hate  him  that  is  perfect : 
And  as  for  the  upright,  they  seek  his  life. 

11  A  fool  uttereth  all  his  anger  : 

But  a  wise  man  keepeth  it  back  and  stilleth  it. 

12  If  a  ruler  hearkeneth  to  falsehood. 
All  his  servants  are  wicked. 

13  The  poor  man  and  the  oppressor  meet  together : 
The  Lord  lighteneth  the  eyes  of  them  both. 

14  The  king  that  faithfully  judgeth  the  poor, 
His  throne  shall  be  established  for  ever. 


See  11  :  26a,  and  the  opposite  in  28  :  20.  28a  is 
very  similar  to  ver.  12b.  B.  (see  29  : 2,  16;  u  : 
10.)  Increase.  This  is  the  common  meaning 
of  the  word,  and  is  sufficient  here ;  when  not 
oppressed  they  increase. 

Chap.  29.  1.  The  verse  is  similar  to  28  : 
14b.  B.  This  takes  place  by  God's  act,  but  it 
may  be  direct  or  indirect.  2.  The  verse  is  simi- 
lar to  28  :  12,  28.  Are  increased,  here  better, 
are  -in  power.  It  seems  necessary  to  give  tlie 
word  this  meaning  here,  because  it  is  a  meaning 
easily  derived  from  the  usual  one,  and  is  de- 
manded in  this  verse  by  the  connection  of  thought 
and  parallelism.  The  same  meaning  is  to  be 
assigned  in  ver.  16.  3a  is  similar  to  many 
other  passages  in  Proverbs.  B.  Licentiousness 
is  here  put  as  the  opposite  of  wisdom ,  being  one 
of  the  most  conspicuous  examples  of  folly,    (so  in 

2    :    11,    16;   5   :   1-3  ;   6    :    23,  24;   9   :    1,    13.)       Wasteth 

his  substance,  and  so  of  course  makes  his 
father  sad.  4.  Gifts,  better,  taxes.  The  ref- 
erence is  to  a  king  who  oppresses  the  people 
by  excessive  taxation.  5.  For  his  steps,  i.  e., 
of  the  neighbor.  6.  The  verse  is  similar  to  12  : 
13.  A  snare,  i.  e.,  for  himself.  Doth  sing 
and  rejoice,  not  because  of  the  misfortunes  of 


the  wicked,  but  because  he  is  not  himself  in 
danger  of  snares.  7a,  the  form  of  expression 
is  similar  to  that  of  12  :  10.  B.  Render:  The 
wicked  does  not  understand  knoivledge,  a  gen- 
eral statement,  but  having  special  reference 
to  knowledge  of  the  cause  of  the  poor.  8.  A 
flame,  i.  e.,  of  discord.  9.  A  controversy  is 
of  a  legal  nature.  B.  The  subject  is  the  foolish 
man.  Render:  He  rages  and  he  laughs,  and 
there  is  no  rest.  He  refers  to  the  foolish  man.  This 
means  that  he  does  not  take  the  matter  seriously, 
but  does  contradictory  things,  and  will  not  listen 
to  reason,  so  that  whatever  he  does  his  opponent 
has  no  rest.  10b.  The  rendering  of  R.  V.  is  un- 
natural in  syntax.  The  natural  rendering  is : 
And  the  upright  seek  his  life,  which  of  course 
cannot  be  right.  It  is  best  to  change  one  con- 
sonant, reading  np3'=2/«6/tagVit,  for  'typ3;= 
y'bh&q^shiL,  and  render :  But  the  upright  care  for 
his  life,  which  gives  a  good  meaning  and  a  good 
antithesis,  lib.  Render :  But  a  wise  man  after- 
ward stilleth  it.  This  means  that  he  keeps  silence 
till  the  fool  has  given  utterance  to  his  anger,  and 
afterward  brings  forward  convincing  arguments 
refuting  him.  13.  The  general  thought  is  the 
same  as  in  22  :  2.      Lighteneth  the   eyes. 

Gives   the   light   of  life.      14.    (see   jo  :  28;    25   :   5.) 


92 


PROVERBS 


[Ch.  XXX. 


15  The  rod  and  reproof  give  wisdom  :  but  a  child 
left  to  himself  bringeth  his  mother  to  shame. 

16  When  the  wicked  are  multiplied,  transgres- 
sion increaseth  :  but  the  righteous  shall  see  their 
fall. 

17  Correct  thy  sou,  and  he  shall  give  thee  rest ; 
yea,  he  shall  give  delight  unto  thy  soul. 

18  Where  there  is  uo  vision,  the  people  perish: 
but  he  that  keepeth  the  law,  happy  is  he. 

19  A  servant  will  not  be  corrected  by  words  :  for 
though  he  understand  he  will  not  answer. 

20  Seest  thou  a  man  that  is  hasty  in  his  words  ? 
there  is  more  hope  of  a  fool  than  of  him. 

21  He  that  delicately  bringeth  up  his  servant 
from  a  child  shall  have  him  become  his  son  at  the 
length. 

22  Au  angry  man  stirreth  up  strife,  and  a  furious 
man  aboundeth  in  transgression. 

23  A  man's  pride  shall  bring  him  low:  but 
honour  shall  uphold  the  humble  in  spirit. 

21  Whoso  is  partner  with  a  thief  hateth  his  own 
soul :  he  heareth  cursing,  and  bewrayeth  it  not. 

25  The  fear  of  man  bringeth  a  snare  :  but  whoso 
putteth  his  trust  in  the  Lord  shall  be  safe. 

26  Many  seek  the  ruler's  favour  ;  but  every  man's 
judgment  cometh  from  the  Lord. 

27  An  unjust  man  is  an  abomination  to  the  just : 
and  he  that  is  upright  in  the  way  is  abomination  to 
the  wicked. 


15  The  rod  and  reproof  give  wisdom : 

But  a  child  left  to  himself  causeth  shame  to  his 
mother. 

16  When  the  wicked  are  increased,  transgression 

increaseth : 
But  the  righteous  shall  look  upon  their  fall. 

17  Correct  thy  son,  and  he  shall  give  thee  rest ; 
Yea,  he  shall  give  delight  unto  thy  soul. 

18  Where  there  is  no  vision,  the  people  cast  off 

restraint : 
But  he  that  keepeth  the  law,  happy  is  he. 

19  A  servant  will  not  be  corrected  by  words : 

For  though  he  understand  he  will  not  give  heed. 

20  Seest  thou  a  man  that  is  hasty  in  his  words? 
There  is  more  hope  of  a  fool  than  of  him. 

21  He  that  delicately  bringeth  up  his  servant  from 

a  child 
Shall  have  him  become  a  son  at  the  last. 

22  An  angry  man  stirreth  up  strife, 

And  a  wrathful  man  aboundeth  in  transgression. 

23  A  man's  pride  shall  bring  him  low  : 

But  he  that  is  of  a  lowly  spirit  shall  obtain 
honour. 

24  Whoso  is  partner  with  a  thief  hateth  his  own 

soul : 
He  heareth  the  adjuration  and  uttereth  nothing. 

25  The  fear  of  man  bringeth  a  snare : 

But  whoso  putteth  his  trust  in  the  Lord  shall  be 
safe. 

26  Many  seek  the  ruler's  favour : 

But  a  man's  judgement  cometh  from  the  Lord. 

27  An  unjust  man  is  an  abomination  to  the  right- 

eous : 
And  he  that  is  upright  in  the  way  is  an  abomina- 
tion to  the  wicked. 


CHAPTER    XXX. 


1  THE  words  of  Agur  the  son  of  Jakeh,  even  the 
prophecy :  the  man  spake  unto  Ithiel,  even  unto 
[thiel  and  Ucal. 


1  THE  words  of  Agur  the  son  of  Jakeh ;  the  oracle. 
The  mansaith  unto  Ithiel,  unto  Ithiel  and  Ucal : 


15.    Child.       (See  note  on  20:  n.)       Left   tO    hilll- 

self,  means  left  unpunished.     For  the  thought, 

see    note    on    19  :    18.      16a.      (See   28  :  12b,  28a ;   29  : 

2b.)  B.  (See  Ps.  37  :  84.)  Are  increased,  ren- 
der:    are   in  power.       (See    note    on    ver.    2.)       18. 

Vision,  evidently  of  the  prophets,  the  word 
often  used  of  their  teachings.  It  is  used  in  refer- 
ence to  their  oral  activity  ;  there  is  here  nothing 
to  indicate  that  it  means  a  body  of  their  collected 
writings.  These  words  were  evidently  written, 
therefore,  before  prophecy  had  ceased  in  Israel. 
Law.  Some  think  this  means  the  Mosaic  law, 
the  Pentateuch.  But  everywhere  else  in  Proverbs 
tlie  word  means  teaching,  especially  of  the  wi.se 
men,  and  no  reason  appears  here  for  giving  it  a 
different  meaning,  It  is  better,  therefore,  to 
adopt  that  meaning  here,  and  render  teaching. 
(See  note  on  1  :  8.)  Cast  off  restraint  means  : 
act  as  they  please,  do  wickedly.  19.  The  thought 
is  evidently  that  words  are  insufficient,  chastise- 
ment is  necessary.  20b  is  identical  with  26  : 
12,  see  note  there.  21.  Render:  If  one  delicate- 
ly brings  up  his  servant  from  a  child,  there  shall 
be  grief  at  the  last.  This  seems  to  be  the  proba- 
ble meaning,  and  involves  no  change  of  text. 
The  meaning  is :  over-indulgence  of  a  servant 
will  end  unfortunately.  22a  is  nearly  identical 
with  15 :  18a ;  see  also  28  :  25a.     24.  Soul,  ren- 


der, self;  he  is  opposed  to  all  his  own  best  inter- 
ests. See  15 :  32,  and  the  contrasted  expression  in 
19  :  8a.  B  apparently  refers  to  the  custom  stated 
in  Lev.  5:1;  Judg.  17  :  2,  that  a  solemn  curse 
was  pronounced  on  any  one  who  knew  about  a 
crime  and  did  not  reveal  it;  this  curse  the  part- 
ner of  the  thief  hears  but  tells  nothing.  He  has 
therefore  a  burden  of  guilt  upon  him,  as  stated 
in  Lev.  5  :  1.  25.  Snare  means  danger  of  dis- 
aster, resulting  of  course  from  the  fact  that  it 
leads  into  sin.  26.  See  19  :  6a  ;  on  b,  Isa.  49  : 
4.  This  verse  indicates  that  the  only  judgment 
that  is  sure  to  be  just  comes  from  Jehovah. 

Chap.  30.  This  chapter  forms  a  division  by 
itself,  and  it  is  probable  that  the  whole  chapter 
is  by  one  author;  see  the  Introduction.  That 
author  is  stated  to  be  Agur  the  son  of  Jakeh. 
Neither  name  occurs  elsewhere,  so  that  the  title 
conveys  no  real  information.  There  is  no  reason, 
however,  for  considering  tlie  words  to  be  com- 
mon nouns,  as  some  have  done. 

The  first  division  of  the  chapter  consists  of 
ver.  1-6.  Their  subject  may  be  stated  as  being : 
the  author's  search  after  God  and  its  result.  This 
division  presents  many  difficulties  and  problems, 
as  will  be  seen  in  the  discussion.  Ver.  lb-4  are 
regarded  by  many  as  the  words  of  an  opponent 


Ch.  XXX.] 


PROVERBS 


2  Surely  I  am  more  brutish  than  any  man,  and 
have  not  the  understanding  of  a  man. 

3  I  neither  learned  wisdom,  nor  have  the  knowl- 
edge of  tlie  holy. 

4  Who  hath  ascended  up  into  heaven,  or  de- 
scended? who  hath  gathered  the  wind  iu  his  lists? 
who  hath  bound  the  waters  in  a  garment?  who 
hath  established  all  the  ends  of  tlie  earth?  what  is 


2  Surely  I  am  more  brutish  than  any  man, 
And  have  not  the  understanding  of  a  man  : 

3  And  I  have  not  learned  wisdom. 

Neither  have  I  the  knowledge  of  the  Holy  One. 

4  Who  hath  ascended  up  into  heaven,  and  de- 

scended ? 
Who  hath  gathered  the  wind  in  his  fists  ? 
Who  hath  bound  the  waters  in  his  garment? 
Who  hath  established  all  the  ends  of  the  earth  ' 


in  argument,  to  which  ver.  5,  6  are  the  reply. 
This  is,  however,  only  a  supposition  made  to 
remove  the  difficulty  caused  by  their  apparently 
skeptical  character,  which  difficulty  can  be  bet- 
ter removed  in  another  way.  It  is  better  to  re- 
gard them  as  the  words  of  Agur,  relating  a  part 
of  his  experience. 

In  lb  the  words  unto  Ithiel,  unto  Ithiel 
and  I'cal  are  unmeaning.  Thty  should  be  ren- 
dered, with  change  of  vowels  but  no  change  of 
consonants,  reading  SdKI  hVi  'H'^S  bs  'H'^S, 
la'ithi  'el  Id'ithi  'el  wd'ekhSl :  I  have  wearied  mj/' 
self  about  God,  I  have  wearied  myself  about  God, 
and  have  fainted.  Then  2a  should  be  rendered : 
For  I  am  brutish,  so  as  not  to  be  a  man.  This 
rendering  furnishes  the  key  for  the  understand- 
ing of  ver.  lb-4.  It  indicates  that  Agur  had  been 
engaged  in  an  earnest  but  unavailing  search  after 
God.  He  is  an  honest  seeker,  and  an  unwilling 
skeptic.  Ver.  lb-1  are  an  utterance  of  skepticism 
of  this  kind,  they  describe  Agur's  earnest  and 
fruitless  search  after  God. 

Next  should  be  examined  the  quotations  and 
allusions  of  this  passage,  ver.  lb-6.  These  are 
numerous,  and  most,  but  not  all,  of  them  have 
hitherto  been  pointed  out  by  others.  Ver.  5  is  a 
quotation  with  very  slight  changes  from  2  Sam. 
22 :  31b  and  c,  which  is  the  same  as  Ps.  18  :  30b 
and  c,  one  of  the  most  certainly  Davidic  psalms. 
Ver.  6  is  an  evident  allusion  to  Deut.  4  :  2  and  12 : 
32,  containing  some  of  their  phraseology.  Ver.  3 
is  a  similar  allusion  to  Prov.  9  :  10,  containing 
some  of  its  phraseology.  It  is  a  regret  by  the 
author  that  he  has  not  been  privileged  to  share 
in  the  experience  mentioned  in  9  :  10.  Other 
less  immediately  obvious  allusions  may  be  recog- 
nized with  the  help  of  those  already  given.  The 
man  saith  in  ver.  lb  is  probably  to  be  re- 
garded as  an  allusion  to  the  words  of  2  Sam. 
23  :  1.  These  words  are  in  Hebrew  the  same  as 
the  first  part  of  the  phrase:  And  the  mamvho 
was  raised  on  high  saith.  One  of  the  words  used, 
DXJ,  n^'inn,  ordinarily  belongs  only  to  the  pro- 
phetic vocabulary.  Agur  by  using  these  words 
and  omitting  the  rest  of  the  phrase  says  in  effect : 
I  am  merely  a  man,  not  a  man  raised  on  high,  I 
cannot  join  in  the  triumphal  utterance  of  David 
in  his  last  words.  The  word  in  ver.  la  trans- 
lated the  oracle,  Nb'On,  hCimmSssa,  is  also  a 


prophetic  word,  and  can  be  naturally  explained 
as  used  here  in  harmony  with  the  word  just 
mentioned,  which  is  used  as  part  of  the  quota- 
tion. Less  obvious  allusions  are  found  in  ver.  4, 
which,  however,  are  probably  to  be  regarded  as 
such.  Here  are  allusions  to  the  same  Davidic 
psalm  from  which  ver.  5  is  quoted.  The  first 
three  clauses  of  ver.  4  are  allusions  to  2  Sam.  22 : 
10-12,  which  is  the  same  as  Ps.  18  : 9-11.  They 
contain  in  a  brief  form  allusions  in  their  order 
to  the  occurrences  of  these  successive  verses.  The 
allusions  here  are  skeptical,  and  are  similar  to 
those  of  ver.  1  and  3.  The  thought  is :  David 
has  described  God  as  doing  these  various  things. 
I  should  like  to  know  if  he  has,  for  I  have  not 
been  able  to  find  any  such  explicit  manifesta- 
tions of  his  power  as  are  here  related.  So  I  ask 
who  has  done  these  things;  it  is  of  course  God  if 
any  one. 

Some,  however,  have  intei-preted  ver.  4  as  being 
written  with  inan  in  mind,  not  God.  For  this 
view  two  chief  reasons  are  assigned.  One  is  that 
in  ver.  4a  ascended  precedes  descended, 
which  could  only  be  so,  it  is  claimed,  if  some 
one  on  earth  was  in  mind,  who  would  first 
ascend.  To  this  it  is  a  sufficient  answer  to  say 
that  the  order  is  the  same  when  the  angels  are 
spoken  of  in  Gen.  28  :  12  and  John  1  :  51,  which 
passages  show  that  the  order  was  not  thought  of 
as  chronological.  Another  reason  is  that  it  is 
supposed  to  be  necessary  in  order  to  account  for 
the  language  of  ver.  4e.  This  is  not  necessarily 
the  case,  however ;  see  the  later  discussion  on 
that  part  of  the  verse.  It  may  be  added  that 
the  acts  of  ver.  4  are  all  manifestly  impossible 
for  men,  so  that  no  good  meaning  is  obtained  on 
that  view. 

In  ver.  4d  no  evident  allusion  is  to  be  found. 
The  phrase  the  ends  of  the  earth  is  the 
same  in  Hebrew  as  that  rendered  the  uttermost 
parts  of  the  earth  in  Ps.  2  :  8,  but  it  is  also  found 
in  several  other  passages. 

The  clause  of  greatest  difficulty  is  ver.  4e.  The 
difficulty  here  is  chiefly  in  the  use  of  the  word 
son.  Some  of  the  views  which  have  been  held 
may  be  mentioned.  Toy  regards  the  verse  as 
referring  to  man  and  explains  e  as  follows  : 
"  To  know  a  man's  name  and  his  son's  name  is 
to  be  well  acquainted  with  him."     He  gives 


94 


PROVERBS 


[Ch.  XXX. 


his  name,  and  what  is  his  son's  name,  if  thou  canst 
tell? 

5  Every  word  of  God  is  pure  :  he  is  a  shield  unto 
them  that  put  their  trust  in  him. 

6  Add  thou  not  unto  his  words,  lest  he  reprove 
thee,  and  thou  be  found  a  liar. 

7  Two  things  have  I  required  of  thee;  deny  me 
tliem  not  before  I  die : 

8  Remove  far  from  me  vanity  and  lies  :  give  me 
neither  poverty  nor  riches ;  feed  me  with  food  con- 
venient for  me : 


What  is  his  name,  and  what  is  his  sou's  name, 
if  thou  k  no  west? 

5  Every  word  of  God  is  tried  : 

He  is  a  shield  unto  them  that  trust  in  him. 

6  Add  thou  not  unto  his  words. 

Lest  he  reprove  tliee,  and  thou  be  found  a  liar. 

7  Two  things  have  I  asked  of  thee  ; 
Deny  me  thein  not  before  I  die  : 

8  Remove  far  from  me  vanity  and  lies  : 
Give  me  neither  poverty  nor  riches  ; 

Feed  me  with  the  food  that  is  needful  for  me : 


also  the  following  partial  summary  of  other 
views:  "On  the  supposition  that  the  subject  of 
the  V.  is  '  God '  the  so7i  has  been  understood  as 
=Israel  (M(ZrasA),  or  the  demiurge  (Levi  ben- 
Gerson),  or  Christ  (Procop.  al.),  or  as  an  ad- 
umbration of  the  Alexandrian  doctrine  of  the 
Logos  (Ew.),  or  of  the  NT.  doctrine  of  the  Son 
of  God  (Del.)." 

The  word  name  has  various  uses  in  the  Old 
Testament;  the  most  obvious  is  of  course  the 
ordinary  use  of  the  name  as  the  designation  of 
an  individual.  But  often  it  means  rather  nature 
and  character.  The  first  phrase.  What  is  his 
name,  probably  has  the  latter  meaning,  not 
what  is  God's  name,  but  what  is  his  nature, 
his  character;  I  should  like  to  know  something 
about  him.  The  second  phrase,  And  what 
is  his  son's  name,  is  probably  used  in  the 
former  meaning,  it  is  a  request  to  designate  the 
individual  who  can  be  called  the  Son  of  God. 
What  is  meant  by  this?  The  meaning  of  the 
word  son  in  relation  to  God  in  the  Old  Testa- 
ment is  well  established.  In  the  early  history 
of  Israel  it  was  used  as  a  designation  of  the 
nation  Israel.  Later  the  thought  is  narrowed  to 
that  of  the  Davidic  king,  so  called  as  God's 
representative,  standing  in  an  especially  inti- 
mate relation  with  him.  Tlie  beginning  of  this 
usage  is  the  promise  made  by  God  to  David, 
recorded  in  2  Sam.  7  :  14.  This  promise  is  defi- 
nitely alluded  to  in  the  words  of  Ps.  2  :  7.  As 
we  are  here  dealing  with  the  relatively  later 
times,  it  is  probable  that  the  meaning  is  the 
later  one,  individual  not  national,  the  word  be- 
ing used  here  with  2  Sam.  7  :  14,  and  perhaps 
also  Ps.  2  :  7,  in  mind.  The  question  here  would 
then  mean,  Who  is  the  anointed  Davidic  king, 
who  should  be  God's  representative?  This 
might  have  either  one  of  two  applications.  It 
might  be  used  when  there  was  no  Davidic  king 
on  the  throne,  and  then  the  question  would  be, 
Where  is  the  king  who  has  been  promised  ? 
This  might  be  during  or  after  the  exile.  Or  it 
might  be  used  when  the  Davidic  king  was  con- 
spicuously unworthy,  and  so  this  question  would 
mean,  How  can  lie  be  God's  representative,  how 


can  he  give  me  any  of  the  information  I  seek 
concerning  God  ?  The  term  Son  of  God  is  mani- 
festly incongruous  as  applied  to  him.  This 
might  be  the  case  during  the  i-eign  of  Manas- 
seh,  or  at  any  time  after  the  death  of  Josiah.and 
before  the  exile.  So  far  as  this  passage  is  con- 
cerned there  is  nothing  to  decide  definitely  be- 
tween these  two  views.  See  further  the  notes 
on  ver.  8,  9  and  11-14. 

Thus  far,  then,  we  have  Agur's  desire  for 
knowledge  of  God,  a  desire  that  is  not  gratified. 
It  is  a  desire  for  some  wondrous  manifestation 
of  God  directly  (ver.  4a-d),  or  a  manifestation 
through  his  representative  (ver.  4e).  But  he  ob- 
tains no  direct  answer  to  these  perplexed  queries. 
He  answers  his  own  inquiries,  however,  by  turn- 
ing in  another  direction  for  help.  He  has  been 
seeking  in  his  own  experience  (ver.  3),  and  in 
observation  (ver.  4),  and  has  failed.    Ver.  5  and 

6  teach  that  God  has  manifested  himself  in  his 
word,  in  the  revelations  previously  made,  and 
these  are  a  sure  dependence.  The  practical  ad- 
monition follows,  trust  in  that  word,  and  do  not 
seek  to  add  to  it  by  profitless  speculation.  Skep- 
ticism is  thus  only  a  stage  in  his  experience. 

4.    If  thou    knOWest.       (see    job    38    :    5.)      5, 

Tried,  means  tested  and  found  genuine.  It  is 
the  word  used  of  the  purification  of  metal  in  a 
furnace,  and  of  its  testing.  Other  passages 
which  may  be  quoted  for  comparison  with  cer- 
tain parts  of  these  verses  {1-6)  are  the  :follow- 
ing.  In  general  on  4,  Job  38 ;  on  4a,  Gen.  11  : 
7 ;  35  :  13  ;  b,  Amos  4:13;  Job  37  :  9 ;  Ps.  135  : 

7  ;  c,  Prov.  8  :  27  f. ;  Job  26  :  8 ;  d,  Isa.  45  :  22 ; 
52  :  10 ;  Ps.  67  :  7  ;  98  :  3  ;  on  6b,  Job  13  :  4, 10. 

Ver.  7-33,  except  10,  15,  17,  20,  32,  33,  consist 
of  proverbs  containing  groups  of  two  or  four 
things;  see  also  note  on  ver.  15.  For  other  ex- 
amples of  a  similar  use  of  numbers  see  Amos 
1 :  3  to  2  :  8 ;  Ps.  62  :  11 ;  Job  5  :  19 ;  33  :  14  ;  40  : 
5.  The  divisions  and  subjects  will  be  indicated 
in  the  notes. 

7-9.  This  is  a  prayer  for  deliverance  from 
temptations,  especially  those  which  come  from 
poverty  and  riches.  7.  Have  I  asked,  render, 
Task.     8.  Needful,  probably  better,  su^ctcnf. 


Ch.  XXX.] 


PROVERBS 


95 


9  Lest  I  be  full,  and  deny  thee,  and  say,  Who  is 
the  Lord  ?  or  lest  I  be  poor,  and  steal,  and  take  the 
name  of  my  God  in  vain. 

10  Accuse  not  a  servant  unto  his  master,  lest  he 
curse  thee,  and  thou  be  found  guilty. 

11  ITiere  is  a  generation  that  curseth  their  father, 
and  doth  not  bless  their  mother. 

12  There  is  a  generation  that  are  pure  in  their  own 
eyes,  and  yet  is  not  washed  from  their  filthiness. 

13  There  is  a  generation,  O  how  lofty  are  their 
eyes  !  and  their  eyelids  are  lifted  up. 

14  TTiere  is  a  generation,  whose  teeth  are  as  swords, 
and  their  jaw  teeth  as  knives,  to  devour  the  poor 
from  off  the  earth,  and  the  needy  from  among  men. 

15  The  horseleach  hath  two  daughters,  crying. 
Give,  give.  There  are  three  things  that  are  never 
satisfied,  yea,  four  things  say  not,  Jt  is  enough  : 

16  The  grave  ;  and  the  baii-en  womb  ;  tlie  earth 
that  is  not  tilled  with  water  ;  and  the  fire  that  saith 
not.  It  is  enough. 

17  The  eye  that  mocketh  at  his  father,  and  despis- 


9  Lest  I  be  full,  and  deny  thee,  and  say,  Who  is  the 
Lord '.' 
Or  lest  I  be  poor,  and  steal, 
And  use  profanely  the  name  of  my  God. 

10  Slander  not  a  servant  unto  his  master, 
Lest  he  curse  thee,  aud  thou  be  held  guilty. 

11  There  is  a  generation  that  curseth  their  father. 
And  doth  not  bless  their  motlier. 

12  There  is  a  generation  that  are  pure  in  their  own 

eyes. 
And  yet  are  not  washed  from  their  filthiness. 

13  There  is  a  generation.  Oh  how  lofty  are  their 

eyes ! 
And  their  eyelids  are  lifted  up. 

14  There  is  a  generation  whose  teeth  are  as  swords, 

and  their  jaw  teeth  as  knives, 
To  devour  the  poor  from  off  the  earth,  and  the 
needy  from  among  men. 

15  The  horseleach  hath  twodaughters,  crying.  Give, 

give. 
There  are  three  things  that  are  never  satisfied. 
Yea,  four  that  say  not.  Enough  : 

16  The  grave  ;  and  the  barren  womb  ; 

The  earth  that  is  not  satisfied  with  water ; 
And  the  fire  which  saith  not.  Enough. 


9.  Use  profanely,  usually  interpreted  as 
meaning,  blaspheme  by  murmuring  against 
God.  But  it  seems  more  natural  to  interpret 
it  here  as  in  the  similar  phrase  in  Ezek.  36  :  20, 
use  profanely  by  unworthy  actions,  give  others 
an  unworthy  impression  of  God,  here  by  steal- 
ing. Ver.  8  and  9  seem  to  be  written  in  a  time 
when  extremes  of  riches  and  poverty  were  com- 
mon, which  in  both  cases  led  to  unfortunate 
results.  This  was  true  especially  in  the  times 
shortly  before  the  exile.  10b.  The  curse,  hav- 
ing good  reason,  would  have  a  result.  Be  held 
guiJty,  and  so  suifer  for  it  in  some  way  not 
specifically  stated.  This  verse  stands  by  itself 
here  in  thought. 

11-14  contain  a  description  of  the  wicked- 
ness and  oppression  of  the  time  of  the  writer. 
There  is  is  supplied  at  the  beginning  of  each 
verse.  In  Hebrew  the  verses  are  really  exclam- 
atory, which  adds  to  their  force.  The  four 
verses  describe  respectively  the  unfilial  men, 
the  hypocrites,  the  proud,  and  the  oppressors. 
Generation  obviously  refers  to  the  writer's 
own  generation.  Of  course  this  was  not  true  of 
every  individual,  yet  it  must  be  understood  as 
describing  the  general  characteristics  of  his 
own  time.  It  was,  therefore,  a  time  full  of  all 
kinds  of  wickedness  aud  oppression.  This 
sounds  like  the  prophecies  from  the  time  of 
Amos  to  the  exile,  and  suits  the  most  of  the 
later  history  of  Judah,  as  well  as  Israel,  al- 
though the  latter  is  probably  not  to  be  specially 
considered.  These  verses,  then,  seem  more  ap- 
propriate to  a  period  shortly  before,  than  to  one 
during  or  after  the  exile;  see  notes  on  ver.  1-6. 
12b.  (See  isa.  i  :  i.)     13.  The  vcrsc  is  similar 


to  6  :  17a.  14.  From  off  the  earth,  from 
among  men,  the  acts  are  described  as  being 
so  oppressive  as  to  exterminate  the  poor. 

15,  16  describe  five  insatiable  things.  15a 
gives  much  trouble  to  commentators,  who  gen- 
erally agree,  in  fact,  that  the  text  must  be 
emended,  either  by  omitting  a  as  a  later  inter- 
polation, or  by  adding  a  phrase  giving  the 
names  of  the  daughters.  The  chief  difliculties, 
however,  are  avoided  by  rendering  a  and  b. 
Give  {i.e.,  if  you  give)  to  the  leech  two  daughters, 
there  are  three  that  are  not  satisfied.  "  Give  "  is 
repeated  in  the  Hebrew ;  it  may  be  regarded  as 
scribal  repetition,  dittogram,  or,  more  probably, 
as  simply  designed  to  add  emphasis.  The  thought 
is.  If  you  give  to  the  leech  two  daughters  of  her 
own,  instead  of  being  satisfied  with  the  off- 
spring, as  might  be  expected,  the  insatiability 
is  simply  trebled,  because  now  there  are  three, 
all  alike  dissatisfied.  The  thought  would  be,  in 
general,  the  leech  is  a  type  of  some  whom  it  is 
impossible  to  satisfy.  Daughters  is  probably 
used,  instead  of  children,  simply  because  leech 
is  feminine  in  Hebrew.  Then  the  thought  goes 
on  to  four  other  similar  cases.  15c  should  be 
added  to  16,  and  rendered.  Four  say  not. 
Enough.  The  chief  objection  to  the  interpre- 
tation here  given  is  that  it  breaks  up  the  reg- 
ularity of  the  form  of  statement:  three,  four, 
as  found  also  in  ver.  18,  21,  and  29.  But  that 
objection  has  very  little  force,  when  it  is  ob- 
served that  in  this  way  is  obtained  a  suitable 
meaning  without  change  of  text,  and  further 
that  there  is  great  variety  in  the  use  of  num- 
bers in  such  expressions,  ver.  24  using  four 
without  the  three. 


96 


PROVERBS 


[Ch.  XXX. 


eth  to  obey  his  mother,  the  ravens  of  the  valley 
shall  pick  it  out,  and  the  young  eagles  shall  eat  it. 

18  There  be  three  Ihinx^s  which  are  too  wonderful 
for  me,  yea,  four  which  I  know  nut : 

19  The  way  of  an  eagle  in  the  air ;  the  way  of  a 
serpent  upon  a  rock  ;  the  way  of  a  ship  iu  the  midst 
of  the  sea ;  and  the  way  of  a  man  with  a  maid. 

20  Such  is  the  way  of  an  adulterous  woman  ;  she 
eateth,  and  wipeth  her  mouth,  and  saith,  I  have 
done  no  wickedness. 

21  For  three  things  the  earth  is  disquieted,  and 
for  four  which  it  cannot  bear : 

22  For  a  servant  when  he  reigneth  ;  aud  a  fool 
when  he  is  filled  with  meat ; 

23  For  an  odious  woman  when  she  is  married ; 
and  an  handmaid  that  is  heir  to  her  mistress. 

24  There  be  four  things  which  are  little  upon  the 
earth,  but  they  are  exceeding  wise  : 

25  The  ants  are  a  people  not  strong,  yet  they  pre- 
pare their  meat  in  the  summer  ; 

26  The  conies  are  but  a  feeble  folk,  yet  make  they 
their  houses  in  the  rocks ; 

27  The  locusts  have  no  king,  yet  go  they  forth 
all  of  them  by  bands  ; 

28  The  spider  taketh  hold  with  her  hands,  and  Is 
in  kings'  palaces. 

29  There  be  three  things  which  go  well,  yea,  four 
are  comely  in  going : 

:iO  A  lion  which  is  strongest  among  beasts,  £ind 
turneth  not  away  for  any  ; 

31  A  greyhound ;  an  he  goat  also ;  and  a  king, 
against  whom  there  is  no  rising  up. 


17  The  eye  that  mocketh  at  his  father, 
And  despiseth  to  obey  his  mother. 

The  ravens  of  the  valley  shall  pick  it  out. 
And  the  young  eagles  shall  eat  it. 

18  There  be  three  things  which  are  too  wonderful 

for  me. 
Yea,  four  which  I  know  not : 

19  The  way  of  an  eagle  in  the  air  ; 
The  way  of  a  serpent  upon  a  rock  ; 

The  way  of  a  ship  in  the  midst  of  the  sea ; 
And  the  way  of  a  man  with  a  maid. 

20  So  is  the  way  of  an  adulterous  woman  ; 
She  eateth,  and  wipeth  her  mouth, 
And  saith,  I  have  done  no  wickedness. 

21  For  three  things  the  earth  doth  tremble, 
Aud  for  four,  which  it  cannot  bear : 

22  For  a  .servant  when  he  is  king  ; 

And  a  fool  when  he  is  filled  with  meat ; 

23  For  an  odious  woman  when  she  is  married  ; 
And  an  handmaid  that  is  heir  to  her  mistress. 

24  There  be  four  things  which  are  little  upon  the 

earth. 
But  they  are  exceeding  wise  : 

25  The  ants  are  a  people  not  strong, 

Yet  they  provide  their  meat  in  the  summer  ; 

26  The  conies  are  but  a  feeble  folk. 

Yet  make  they  their  houses  in  the  rocks ; 

27  The  locusts  have  no  king, 

Yet  go  they  forth  all  of  them  by  bands ; 

28  The  lizard  taketh  hold  with  her  hands, 
Yet  is  she  in  kings'  palaces. 

29  There  be  three  things  which  are  stately  in  their 

march. 
Yea,  four  which  are  stately  in  going  : 

30  The  lion,  which  is  mightiest  among  beasts, 
And  turneth  not  away  for  any : 

31  The  greyhound  ;  the  he-goat  also  ; 

And  the  king,  against  whom  there  is  no  rising  up. 


17  states  the  punishment  of  the  unfilial  son. 
Eagles,  render,  vultures.  The  verse  says  that 
the  unfilial  son  shall  die  and  be  left  unburied 
for  the  birds  of  prey  to  feed  upon. 

18,  19  enumerate  four  wonderful  things. 
Tlie  wonderful  thing  in  each  case  is  not  that 
the  act  leaves  no  trace  behind,  as  many  have 
thought,  but  that  in  their  very  nature  they  are 
unusual,  out  of  the  ordinary  course,  contrary  to 
the  analogy  of  other  things  somewhat  similar. 
Flying,  especially  for  a  large  bird  like  an  eagle, 
is  wonderful,  unlike  the  movements  of  other 
animals.  So  is  the  progress  of  a  serpent  with- 
out legs,  even  on  a  smooth  rock.  So  also,  to 
the  Jewish  conception,  it  was  wonderful  that  a 
ship  could  go  at  all  upon  the  sea,  that  mys- 
terious object,  so  full  of  vague  terrors  to  them. 
In  the  fourth  case,  there  is  no  reason  to  think, 
with  most  commentators,  of  copulation  ;  that 
could  have  been  expressed  more  specifically.  It 
is  rather  general,  the  thought  of  the  mysterious 
attraction  between  a  certain  man  and  a  certain 
woman. 

20  describes  the  hypocrisy  of  the  adulteress. 
The  verse  has  no  connection  with  the  thought 
of  ver.  19.  The  probability  is  that  it  is  not  by 
the  author  of  the  rest  of  the  chapter,  although 
it  is  not  necessary  to  consider  it  a  gloss.     More 


probably  it  is  an  isolated  proverb,  put  into 
connection  with  the  preceding  verse  by  the  last 
compiler  on  account  of  the  mention  of  maid 
there,  although  the  thought  is  entirely  different. 
So  does  not  refer  to  the  preceding,  but  to  b  and 
c  following ;  thus  would  express  it  better.  On 
b,  see  9  :  17b. 

21-33  give  an  account  of  four  unendurable 
things.  21b,  render,  And  for  four  it  cannot 
bear  up.  22a.  (see  is  :  lo.)  In  each  of  the  four 
cases  mentioned  in  ver.  22,  23  there  is  a  great 
change  of  fortune  for  the  better,  which  natu- 
rally produces  arrogance.  23.  Odious,  lit- 
erally, hated,  i.  e.,  unattractive,  one  who  was 
long  unmarried.  Is  heir  to,  better,  di»pos- 
sesses,  i.  e.,  supplants. 

24-28  describe  four  things  which  are  small 
but  wise.  25.  (See  6:8.)  26.  The  conies, 
render,  The  rock  badgers ;  the  technical  term  is 
the  Hyrax  syriacus,  an  animal  about  the  size  of 
a  rabbit  and  having  some  resemblance  to  it. 
28a,  render.  The  lizard  thou  canst  seize  with  the 
hands.  This  is  mentioned  to  indicate  the  small 
size  of  the  lizard  and  its  harmlessness.  In  spite 
of  these  things,  however,  it  goes  everywhere,  as 
stated  in  b. 

29-31  describe  four  things  which  are  stately. 
31.  The  greyhound  should  probably  be  ren- 


Ch.  XXXI.] 


PROVERBS 


97 


32  If  thou  hast  done  foolishly  in  lifting  up  thy- 
self, or  if  thou  hast  thought  evil,  lay  thine  hand 
upon  thy  mouth. 

33  Surely  the  churning  of  milk  bringeth  forth 
butter,  and  the  wringing  of  the  nose  bringeth  forth 
blood  :  so  the  forcing  of  wrath  bringeth  forth  strife. 


32  If  thou  hast  done  foolishly  in  lifting  up  thyself 
Or  if  thou  hast  thought  evil, 

Lay  thine  hand  upon  thy  mouth. 

33  For  the  churning  of  milk  bringeth  forth  butter, 
And  the  wringing  of  the  nose  bringeth  fortli 

blood  : 
So  the  forcing  of  wrath  bringeth  forth  strife. 


CHAPTER    XXXI 


1  THE  woids  of  king  Lemuel,  the  prophecy  that 
his  mother  taught  him. 

2  What,  my  son?  and  what,  the  son  of  my  womb? 
and  what,  the  sou  of  my  vows? 

3  Give  not  thy  strength  unto  women,  nor  thy 
ways  to  that  which  destroyeth  kings. 

A  It  is  not  for  kings,  O  Lemuel,  it  is  not  for  kings 
to  drink  wine  ;  nor  for  princes  strong  drink  ; 

5  Lest  they  drink,  and  forget  the  law,  and  per- 
vert the  judgment  of  any  of  the  afflicted. 

6  Give  strong  drink  unto  him  that  is  ready  to 
perish,  and  wine  unto  those  that  be  of  heavy  hearts. 

7  Let  him  drink,  and  forget  his  pwverty,  and  re- 
member his  misery  no  more. 

8  Open  thy  mouth  for  the  dumb  in  the  cause  of 
all  such  as  are  appointed  t<j  destruction. 

9  Ofjen  thy  mouth,  judge  righteously,  and  plead 
the  cause  of  the  poor  and  needy. 


1  THE  words  of  king  Lemuel ;  the  oracle  which 
his  mother  taught  him. 

2  What,  my  son  ?  and  what,  O  son  of  my  womb? 
And  what,  O  son  of  my  vows? 

3  Give  not  thy  strength  iinto  women, 

Nor  thy  ways  to  that  which  destroyeth  kings. 

4  It  is  not  for  kings,  O  Lemuel,  it  is  not  for  kings 

to  drink  wine  ; 
Nor  for  princes  to  say.  W'here  is  strong  drink  ? 

5  Lest  they  drink,  and  forget  the  law. 


6  Give  strong  drink  unto  him  that  is  ready  to 

perish, 
And  wine  unto  the  bitter  in  soul : 

7  Let  him  drink,  and  forget  his  poverty, 
And  remember  his  misery  no  more. 

8  Open  thy  mouth  for  the  dumb. 

In  the  cause  of  all  such  as  are  left  desolate. 

9  Open  thy  mouth,  judge  righteously. 

And  minister  judgement  to  the  poor  and  needy. 


dered,  The  war  horse.  B,  render,  and  a  king 
vnth  whom  an  army  rises  up,  i.  e.,  for  war,  a  king 
at  the  head  of  his  army.  This  involves  slight 
changes  in  the  Hebrew  text,  reading  Dp  r,Vi, 
hSyll  qdm,  for  Dlp/^,  'dlqdm,^  but  it  is  gener- 
ally conceded  that  the  Hebrew  as  it  stands  is 
untranslatable  and  some  change  is  necessary. 

32,  33  give  advice  against  talkativeness. 
33b,  render,  Or  if  thou  hast  planned.  This  is 
the  only  meaning  in  accordance  with  the  usage 
of  the  Hebrew  word.  The  thought  of  the  verse 
is :  if  you  occupy  an  exalted  position  either  as  the 
result  of  foolish  conceit  or  of  mature  delibera- 
tion, in  either  case  keep  silence  as  the  only  safe 
way.  33.  This  verse  is  probably  connected  in 
a  general  way  with  the  preceding,  c  giving  the 
result  of  disregarding  the  advice  of  ver.  32,  while 
a  and  b  are  illustrative  comparisons. 

Chap.  31.  This  chapter  contains  two  divi- 
sions, ver.  1-9  and  10-31,  of  different  author- 
ship. See  the  Introduction.  The  first  division 
consists  of  the  title,  ver.  1,  and  of  advice  to  a 
king  given  by  his  mother.  1.  The  only  natural 
rendering  is:  The  words  of  Lemuel,  king  of 
Massa,  which  his  mother  taught  him.  Massa  is 
not  certainly  known  as  a  country  from  the  Old 
Testament.  The  word  is  found  only  in  Gen. 
25  :  14  and  1  Chron.  1  :  30,  where  it  is  the  name 
of  one  of  the  sons  of  Ishmael.  A  country  named 
from  him  would  naturally  be  located  in  or  near 
North  Arabia.  A  country  of  this  name  and 
location  is  mentioned  in  the  Assyrian  inscrip- 


tions. This  is  probably  the  country  meant  here. 
See  also  the  Introduction.  2.  What  in  all  three 
cases  implies  something  like :  shall  I  counsel 
thee?  Son  of  my  vows  means  a  son  given 
in  answer  to  vows,  as  in  1  Sam.  1  :  11.  The 
word  son,  ^3,  b&r,  used  three  times,  is  Aramaic. 
The  word  kings  in  ver.  3  has  also  the  Aramaic 
form  of  the  plural.  3.  That  which  destroy- 
eth, render.  Those  tvho  destroy;  it  is  really 
feminine  and  parallel  to  women.  The  verse 
is  a  warning  against  licentiousness.  Kings. 
(See  note  ou  ver.  2.)  4.  Render  as  an  exhortation. 
Let  it  not  be  for  kings,  etc.  B,  render.  And  let 
not  strong  drink  be  for  princes.  This  rendering 
involves  a  change  of  consonant,  reading  vX,  '&l, 
for  "K,  'i.  ( Q're),  suggested  by  Kamphausen  fol- 
lowing G.,  in  a  word  almost  certainly  corrupt 
and  changed  in  the  Q^re.  This  rendering  has  the 
advantage  of  making  the  form  of  expression  uni- 
form throughout  the  verse.  8.  Dumb  probably 
means  not  those  physically  dumb,  who  would  be 
few,  but  those  who  through  fear  or  other  diffi- 
culties are  not  able  properly  to  present  their 
cases.  Left  desolate  should  probably  be  ren- 
dered unfortunate. 

10-31  are  an  alphabetic  poem,  i.  e.,  a  poem 
in  which  the  successive  verses  begin  in  Hebrew 
with  the  letters  of  the  Hebrew  alphabet  in 
order.  No  strict  analysis  of  this  poem  can 
be  given.  The  alphabetic  form  of  structure 
is  not  favorable  to  consecutive  development  of 
thought,  as  the  alphabetic  psalms  also  show. 
Yet  there  is  a  general  order  of  thought,  but  not 


See  "  American  Journal  of  Semitic  Languages,"  Vol.  XIX.,  p.  54. 
G 


98 


PROVERBS 


[Ch.  XXXI. 


10  Who  can  find  a  virtuous  woman?  for  her  price 
18  far  above  rubies. 

11  The  heart  of  her  husband  doth  safely  trust  in 
her,  so  that  he  shall  have  no  need  of  spoil. 

12  She  will  do  him  good  and  not  evil  all  the  days 
of  her  life. 

l;;  She  seeketh  wool,  and  flax,  and  worketh  will- 
ingly with  her  hands. 

14  She  is  like  the  merchants'  ships  ;  she  bringeth 
lier  food  from  afar. 

15  She  riseth  also  while  it  is  yet  night,  and  giv- 
eth  meat  to  her  household,  and  a  portion  to  her 
maidens. 

16  She  considereth  a  field,  and  buyeth  it:  with 
the  fruit  of  her  hands  she  planteth  a  vineyiird. 

17  She  giideth  her  loin«  with  strength,  and 
strengtheneth  her  arms. 

18  She  perceiveth  that  her  merchandise  is  good  : 
her  candle  goeth  not  out  by  niglit. 

19  She  layeth  her  hands  to  the  spindle,  and  her 
hands  hold  the  distaff. 

20  She  stretcheth  out  her  hand  to  the  poor ;  yea, 
she  reacheth  forth  her  hands  to  the  needy. 

21  She  is  not  afraid  of  the  snow  for  her  house- 
hold :  for  all  her  household  are  clothed  with 
scarlet. 

22  She  maketh  herself  coverings  of  tapestry; 
her  clothing  is  silk  and  purple. 

23  Her  hu.sband  is  known  in  the  gates,  when  he 
sitteth  among  the  elders  of  the  land. 

24  Slie  maketh  fine  linen,  and  selleth  it;  and  de- 
livereth  girdles  unto  the  merchant. 

25  Strength  and  honour  air  her  clothing ;  and  she 
shall  rejoice  in  time  to  come. 


10  A  virtuous  woman  who  can  find  ? 
For  her  price  is  far  above  rubies. 

11  The  heart  of  her  husband  trusteth  in  her. 
And  he  shall  have  no  lack  of  gain. 

12  She  doeth  him  good  and  not  evil 
All  the  day»<  of  her  life. 

13  She  seeketh  wool  and  flax. 

And  worketh  willingly  with  her  hands. 

14  She  is  like  the  merchant-ships; 
She  bringeth  her  food  from  afar. 

15  She  riseth  also  while  it  is  yet  night, 
And  giveth  meat  to  her  household, 
And  their  task  to  her  maidens. 

16  She  considereth  a  field,  and  buyeth  it: 

With  the  fruit  of  her  hands  she  planteth  a  vine- 
yard. 

17  She  girdeth  her  loins  with  .strength. 
And  maketh  strong  her  arms. 

18  She  perceiveth  that  her  merchandise  is  profit- 

able: 
Her  lamp  goeth  not  out  by  night. 

19  She  layeth  her  hands  to  the  distaff, 
And  her  hands  hold  the  spindle. 

20  She  spreadeth  out  her  hand  to  the  poor ; 

Yea,  she  reacheth  forth  her  hands  to  the  needy. 

21  She  is  not  afraid  of  the  snow  for  her  household  ; 
For  all  her  household  are  clothed  with  scarlet. 

22  She  maketh  for  herself  carpets  of  tapestry  ; 
Her  clothing  is  fine  linen  and  purple. 

23  Her  husband  is  known  in  the  gates. 

When  he  sitteth  among  the  elders  of  the  land. 

24  She  maketh  linen  garments  and  selleth  them  ; 
And  delivereth  girdles  unto  the  merchant. 

25  Strength  and  dignity  are  her  clothing  ; 
And  she  laugheth  at  the  time  to  come. 


carried  out  consecutively.  Ver.  10-12  consist 
of  general  praise  of  the  worthy  woman.  Ver. 
13-15  tell  of  her  activity  in  connection  with 
domestic  affairs,  which  is  also  the  thought  of 
ver.  19,  21,  22,  and  27.  Ver.  16-18  speak  of  her 
financial  activity  in  a  more  general  way,  and 
this  is  also  the  thought  of  ver.  24.  Ver.  20  tells 
of  her  benevolence  to  the  poor.  Ver.  23  speaks 
of  the  distinction  she  confers  on  her  husband. 
Ver.  25  speaks  in  general  of  her  prosperity.  Ver. 
26  tells  of  her  wisdom.  A^er.  28,  29  describe  the 
recognition  of  her  merits  by  her  family.  Ver. 
30,  31  are  a  summing  up  by  the  poet  in  general 
pi-aise  of  such  a  woman. 

10.  A  virtuous  (worthy)  woman.  The 
rendering  of  the  A.  R.  V.  is  the  better.  The 
same  phrase  is  found  in  12  :  4a.  Who  can 
find,  here  evidently  means :  she  is  rare.  The 
same  phrase  is  found  in  20:  6b.  Price  is  the 
literal  rendering;  the  real  meaning  is  loorth. 
Rubies,  render,  corals,  and  see  note  on  3  :  15. 
12.  Good  and  not  evil  means  benefit  and 
not  injury.  15.  Task  is,  literally,  portion. 
This  may  be  either  of  food  or  of  work.  Many 
take  it  here  in  the  former  meaning,  but  the 
latter  is  preferable  because  food  is  included  in 
the  statement  of  b,  inasmuch  as  servants  are 
regularly  included  in  household.  18b.  It  is 
stated  to  be  the  custom  of  the  Palestinian 
Bedouins  at  the  present  time  to  burn  a  light  all 
night  except  in  times  of  great  adversity,  when 
they  cannot  afford  to  buy  oil.    Hence  this  clause 


is  thought  by  some  to  mean :  she  is  in  a  pros- 
perous condition,  with  allusion  to  that  practice. 
But  this  is  an  improbable  view.  There  is  no 
evidence  that  the  custom  mentioned  was  ancient. 
It  would  in  any  case  be  inappropriate  here,  for 
the  meaning  then  would  only  be :  she  is  not  in 
extreme  destitution,  which  would  be  too  weak. 
Hence  it  is  better  to  regard  the  clause  as  another 
statement  of  her  industry,  describing  her  work 
as  lasting  long  in  the  night.  21.  Snow  is  not 
used  as  synonymous  with  winter  in  general ;  that 
would  rather  be  rain  in  the  common  usage.  It 
is  rather  the  coldest  part  of  winter.  In  the 
higher  regions  of  Palestine,  certainly  about  Je- 
rusalem, there  are  several  days  of  snow  every 
winter,  but  seldom  enough  to  remain  more  than 
a  day  at  a  time.  Scarlet.  Some  have  thought 
it  strange  that  there  should  be  here  no  mention 
of  the  warmth  of  the  garments.  But  scarlet 
garments  were  always  of  wool,  so  that  is  im- 
plied, as  it  is  in  the  similar  word  used  here 
in  G.  22.  Carpets  of  tapestry,  render 
simply,  coverings,  as  in  the  case  of  the  same 
word  in  7  :  16.  It  probably  means  especially 
bed  coverings.  23.  Known  implies  also  the 
idea,  respected,  honored.  Among  means  as  one 
of.  The  meaning  is  not  simply  that  he  was 
accustomed  to  sit  in  the  gates,  but  that  he  was 
one  of  the  ruling  body,  the  elders.  24.  De- 
livereth means  in  trade,  i.  e.,  she  sells.  25. 
Strength  and  dignity  refer  not  to  bodily 
strength  but  to  financial  prosperity.    B  means 


Ch.  XXXI.] 


PROVERBS 


99 


26  She  openeth  her  mouth  with  wisdom ;  and  in 
her  tougue  is  the  law  of  kindness. 

27  She  looketh  well  to  the  ways  of  her  house- 
hold, and  eateth  not  the  bread  of  idleness. 

28  Her  children  arise  up,  and  call  her  blessed; 
her  husband  also,  and  he  praiseth  her. 

29  Many  daughters   have  done  virtuously,   but 
thou  excellest  them  all. 

30  Favour  is  deceitful,  and  beauty  is  vain  :  but  a 
woman  that  feareth  the  Lord,  she  shall  be  praised. 

31  Give  her  of  the  fruit  of  her  hands;  and  let 
her  own  works  praise  her  in  the  gates. 


26  She  openeth  her  mouth  with  wisdom  ; 
And  the  law  of  kindness  is  on  her  tongue. 

27  She  looketh  well  to  the  ways  of  her  household, 
And  eateth  not  the  bread  of  idleness. 

28  Her  children  rise  up,  and  call  her  blessed  ; 
Her  husband  also,  and  he  praiseth  her,  taying : 

29  Many  daughters  have  done  virtuously, 
But  thou  excelle.st  them  all. 

30  Favour  is  deceitful,  and  beauty  is  vain : 

But  a  woman  that  feareth  the  Lord,  she  shall  be 
praised. 

31  Give  her  of  the  fruit  of  her  hands ; 

And  let  her  works  praise  her  in  the  gates. 


that  her  circumstances  are  so  prosperous  that 
she  has  no  fear  for  the  future.  36.  The  law 
of  kindness,  render,  Kindly  teaching.  28. 
Rise  up,  as  a  preliminary  to  speech.  The 
thought  is  most  naturally  of  their  utterances  in 
the  gates.  39.  Daughters  here  and  in  several 
other  passages  is  equivalent  to  women,  but  it  is 
apparently  used  as  a  more  complimentary  term. 
Virtuously  {worthily) ;  the  rendering  of  the 


A.  R.  V.  is  the  better.  30.  Favour  [grace); 
the  rendering  of  the  A.  R.  V.  is  the  better.  The 
meaning  of  the  verse  is  that  grace  and  beauty 
are  externals  and  transient,  but  fear  of  Jehovah 
is  internal  and  permanent.  31.  Fruit  of  her 
hands  is  a  general  phrase,  including  naturally 
prosperity,  enjoyment,  and  praise.  The  last 
thought  is  made  the  specific  one  in  b. 


THE  SONG  OF  SONGS 


BY 

GEORGE   E.  MERRILL,  D.  D. 

President  Colgate  University 


Copyright  1905  by  the 
American  Baptist  Publication  Society 

Published  April,  1905 


3from  tbe  Society's  own  press 


INTRODUCTION 


The  book  which  bears  the  title  "Tlie  Song  of  Songs  which  is  unto  Solomon," 
stands  first  in  the  group  of  Hebrew  writings  called  the  Megilloth,  or  Rolls,  the 
group  containing  the  Song  of  Songs,  Euth,  Lamentations,  Ecclesiastes,  and  Esther. 
This  group  is  included  in  the  third  great  division  of  the  Old  Testament,  the  Hagi- 
ographa,  or  The  Writings.  The  Song  of  Songs  also  falls  within  the  class  of  the 
Chokma,  or  Wisdom  Literature,  that  form  of  writing  in  which  the  Hebrews  sought 
the  solution  of  moral  and  ethical  problems.  Of  these  it  is  the  most  poetic  and  the 
most  dramatic  in  form.  The  Proverbs  excelled  all  other  books  of  the  Wisdom 
Literature  in  the  wide  range  of  their  moral  vision  and  in  their  epigrammatic  treat- 
ment of  the  issues  considered.  Job  excelled  in  the  statement  of  a  difficulty  ex- 
perienced by  all  mankind,  and  in  the  sustained  vindication  of  the  Deity  in  his  ways 
with  men.  Some  of  the  Psalms  excelled  in  their  quick  flights  toward  the  source  of 
light,  and  in  their  inspired  faith  and  religious  feeling.  The  Song  of  Songs  excelled 
in  its  selection  of  a  common  human  theme,  lying  close  to  every  human  heart,  and 
in  the  lyric  and  dramatic  force  draped  in  the  fairest  imagery,  with  which  it  reaches 
its  ethical  goal.  The  whole  group  of  the  Chokma  is  peculiar  in  not  dealing  with 
events  or  laws  or  customs  as  such.  It  is  given  to  matters  of  character,  either  of 
the  individual  or  society.  Its  purpose  is  instruction  and  inspiration,  the  produc- 
tion of  right  thought  and  life.  The  Song  of  Songs,  rightly  considered,  is  of  this 
character,  though  it  often  has  been  so  greatly  misjudged  as  to  seem  immoral  and 
degrading.  It  will  be  found  to  teach  a  lesson  that  may  w^ell  commend  it  to  every 
devout  mind. 

Author,  Title,  and  Date. 

The  title,  like  most  of  those  of  the  psalms  and  many  of  the  books  of  the  Old 
Testament,  is  open  to  question.  In  this  case  a  singular  verbal  peculiarity  at  once 
attracts  the  attention.  "The  Song  of  Songs  which  is  unto  Solomon,"  is  the  exact 
English  transcript  of  the  Hebrew  words.  The  pronoun  "  which  "  is  written  in  full 
in  this  title ;  but  in  the  book  itself  it  nowhere  appears  in  its  full  form,  but  is  always 
indicated  only  by  the  initial  letter  of  tlie  Hebrew  word.  Would  the  author  of  the 
book  have  departed  from  his  usual  custom  if  he  had  written  the  title  to  the  Song? 

Moreover,  the  contents  of  the  book  make  it  extremely  improbable  that  a  royal 
lover  like  Solomon  would  thus  record  his  unsuccessful  wooing,  and,  more  than  that, 
depict  scenes  and  lay  down  principles  distinctly  hostile  to  his  own  manner  of  life 
and  to  the  customs  of  the  day  sanctioned  by  royal  regulations.  Unless  the  general 
scope  of  the  book  is  misconceived  by  the  large  majority  of  interpreters  such  would 
be  the  case  if  Solomon  wrote  it.  Only  one  view  of  the  contents  could  justify  a 
Solomonic  authorship — that  by  which  Solomon  and  the  lover  to  whom  the  heroine 
remains  true  are  one  and  the  same  person,  the  king  masquerading  from  time  to 
time  as  a  shepherd  ;  for  the  work  might  tlicn  be  regarded  as  a  clever  romance  in 

iii 


INTRODUCTION 


which  the  lover  gains  his  purpose,  and,  if  he  were  the  author,  would  not  hesitate 
to  set  forth  his  success  in  the  most  alluring  manner,  that  success  being  due  to  his 
personal  attractions  rather  than  to  his  royal  station.  But  such  an  interpretation 
justly  seems  to  most  scholars  to  be  violent ;  and  if  the  author  had  any  ethical  aim 
at  all,  this  interpretation  would  frustrate  all  such  aim,  for  it  would  present  Solomon 
as  seeking  only  to  add  one  more  wife  to  his  harem  with  no  opposition  on  the  part 
of  the  maiden,  and  it  would  record  his  success.  That  would  be  the  limit  of  meaning 
to  be  ascribed  to  the  book,  a  limit  that  can  hardly  be  imagined. 

But  if  we  suppose  that  some  poet,  quite  in  accord  with  literary  custom,  seized 
upon  the  person  and  history  of  Solomon  as  giving  special  force  and  point  to  his 
poem,  introducing  him  as  a  character,  while  he  shows  the  peculiar  evils  of  his  reign 
and  lifts  into  the  pure  air  and  sunlight  a  virtue  that  had  become  hidden  and  fouled 
beneath  the  institutions  to  which  royalty  had  given  its  sanction  and  exnmple,  we 
find  a  natural  explanation  of  the  book.  And  then,  if  at  a  later  time  some  editor 
wrote  at  the  beginning  of  it  a  title,  ascribing  it  to  the  monarch  whose  name  appears 
in  it  so  frequently,  a  monarch  who  had  been  famed  for  his  literary  skill  and  the 
multitude  of  his  productions,  we  have  only  to  assume  that  the  editor  was  no  worse 
than  a  multitude  of  learned  interpreters  have  been,  in  failing  to  grasp  the  real 
force  of  the  poem,  which  is  against  the  ascription  to  Solomon. 

As  for  the  meaning  of  the  Hebrew  title  itself  we  see  no  reason  for  giving  it  an 
intention  not  forced  upon  other  titles  of  the  same  verbal  structure.  We  need  not 
see  in  it  a  "Song  of  Songs  ascribed  to  Solomon,"  or  "pertaining  to  Solomon," 
with  no  reference  to  authorship.  It  is  the  usual  form  for  ascription  of  authorship  : 
The  Song  of  Songs  composed  lay  Solomon.  The  difficulties  and  the  probabilities 
are  equally  met  if  we  assign  its  writing  to  a  later  hand.  But  while  we  do  this  the 
appropriateness  of  the  title  itself,  the  Song  of  Songs,  cannot  be  questioned.  For 
length,  for  artistic  structure,  for  beauty  of  diction,  for  loftiness  of  purpose,  few 
songs  of  the  Hebrew  literature  could  surpass  it,  and  in  some  of  these  respects  none 
equaled  it.  It  is  not  merely  one  of  the  many  songs  of  Solomon,  as  some  inter- 
preters would  nssert.  Not  even  the  unknown  and  somewhat  obtuse  writer  of  the 
title  Avould  descend  to  such  weakness  as  that.  It  is  the  song  of  songs,  the  pre-emi- 
nent song,  the  most  beautiful  and  excellent  of  all  songs. 

If  Solomon  did  not  compose  the  poem,  who  did?  It  is  a  question  that  can  be 
answered  only  with  conjecture.  Many  indications  would  show  that  it  was  probably 
written  by  some  poet  who  lived  in  the  time  of  Solomon,  or,  far  more  likely,  a  little 
later.  There  is  a  reference  to  Tirzah  as  a  beautiful  and  well-known  place ;  but 
Tirzah  hnd  no  particular  prominence  during  Solomon's  reign  nor  at  a  very  long 
time  after  it  closed.  The  first  monarch  of  the  northern  kingdom  made  it  a  place 
of  residence,  and  practically  it  was  the  capital  of  the  kingdom  under  the  monarchs 
who  followed  Jeroboam.  It  probably  retained  some  of  its  prestige  after  the  court 
was  removed  from  it  to  the  city  of  Samaria.  In  northern  Israel  it  was  famed  for 
its  beautiful  situation,  but  a  writer  much  later  than  its  time  of  importance  would 
hardly  be  likely  to  couple  its  name  with  that  of  Jerusalem  when  speaking  of  places 
famed  for  beauty  or  strength.  Whoever  wrote  the  poem  was  closely  familiar  with 
Solomon's  kingdom  and  with  the  details  of  scenery  and  customs  in  Palestine.  An 
author  of  late  date  and  foreign  origin,  as  some  commentators  suppose,  would  hardly 


INTRODUCTION 


have  been  so  familiar  with  the  scenes  and  objects  of  tlie  period  of  Solomon  as  this 
writer  was.  Nor  do  the  foreign  words  and  the  names  of  productions  from  foreign 
lands,  like  myrrh  and  incense,  indicate  that  the  author  lived  at  a  time  when 
Aramaic  and  Greek  and  Persian  influence  had  corrupted  the  language,  introduced 
foreign  luxury,  and  debased  the  customs.  Such  foreign  productions  were  exceed- 
ingly common  in  Palestine  in  the  early  monarchy,  as  we  know  from  the  story  of 
the  commerce  of  the  land,  the  most  distant  countries  sending  their  riches  by  sea, 
or  by  the  ships  of  the  desert,  to  enhance  the  glory  of  the  kingdom.  And  while 
Graetz  makes  a  strong  argument  for  the  late  date  of  the  Song  from  the  Aramaisms 
and  from  a  few  words  apparently  of  Persian  and  Greek  origin,  Driver  affirms  that  these 
peculiarities  are  no  more  than  were  to  be  expected  upon  the  northern  frontiers  and 
in  provinces  having  constant  dealings  with  foreign  peoples.  It  was  the  beginning 
of  the  "Galilean  dialect,"  that  became  so  marked  a  feature  of  the  north  at  a  later 
time.  Graetz's  long  argument  from  the  Greek  luxury  evidently  contributing  to  the 
circumstantial  richness  of  the  poem  may  be  dismissed  as  of  little  weight,  since 
"marble  pillars"  and  "tapestries"  for  the  throne  and  palanquin  are  as  purely 
Oriental  as  Occidental  in  their  origin  and  use,  and  at  the  time  of  Solomon  they 
were  common  accessories  of  his  royal  state.  We  see  no  reason  for  the  narrow 
limits  of  possibility  assigned  by  Graetz  for  the  composition  of  the  poem,  b.  c.  230- 
218.  With  quite  as  much  probability  its  author  may  have  lived  in  the  early  years 
of  the  northern  kingdom,  a  time,  as  Ewald  points  out,  especially  inviting  for  the 
criticism  of  Solomon  and  the  ethics  of  his  court  by  a  poet  who  wrote  for  Israel 
while  the  hostilities  of  the  disruption  were  fresh.  It  may  be  concluded  that  while 
no  certain  date  and  no  definite  author  can  be  named,  the  poem  had  its  origin  in 
the  imagination  of  some  poet  of  northern  Israel  at  a  time  not  long  subsequent  to 
the  division  of  the  kingdom. 

The  Purpose  and  Canonicity  of  the  Poem. 

Two  points  of  view  are  to  be  considered  :  First,  what  was  the  purpose  of  the 
author  in  composing  the  Song?  Second,  a  question  quite  as  important  for  the 
determination  of  its  character  as  sacred  Scripture,  \\niat  was  considered  its  aim 
and  scope  at  the  time  of  its  admission  to  the  canon  ? 

It  is  with  reference  to  these  questions  that  Mr.  Adeney,  in  the  Expositor's 
Bible,  says  :  "The  Song  of  Solomon  is  a  puzzle  to  the  commentator."  Delitzsch 
begins  by  the  assertion,  "The  Song  is  the  most  obscure  book  of  the  Old  Testa- 
ment." Another  writer  declares  it  to  be  "The  enigma  of  the  Old  Testament." 
Farrar  shows  the  difficulty  by  giving  a  hasty  glance  at  some  of  the  explanations 
that  have  been  off"ered  :  "It  represents  the  love  of  God  for  the  congregation  of 
Israel  ;  it  relates  the  history  of  the  Jews  from  the  Exodus  to  the  Messiah  ;  it  is  a 
consolation  to  afflicted  Israel  ;  it  is  an  occult  history  ;  it  represents  the  union  of 
the  divine  soul  with  the  earthly  body,  or  of  the  material  with  the  active  intellect ; 
it  is  the  conversation  of  Solomon  and  Wisdom  ;  it  describes  tiie  love  of  Christ  for 
his  church;  it  is  historico-prophetic  ;  it  is  Solomon's  thanksgiving  for  a  hapity 
reign  ;  it  is  a  love  song  unworthy  a  place  in  the  canon  ;  it  treats  of  man's  recon- 
ciliation to  God  ;  it  is  a  prophecy  of  the  church  from  the  crucifixion  till  after  the 
Reformation  ;  it  is  the  seven  days'  epithalamium  on  the  marriage  of  Solomon  Avith 


vi  INTRODUCTION 


the  daughter  of  Pharaoh  ;  it  is  a  magazine  for  direction  and  consolation  under 
every  condition  ;  it  treats  in  hieroglyphic  of  the  sepulchre  of  the  Saviour,  his 
death,  and  the  Old  Testament  saints  ;  it  refers  to  Hezekiah  and  the  Ten  Tribes  ;  it 
is  written  in  glorification  of  the  Virgin  Mary." 

1.  It  must  be  said  that  the  Song  itself  contains  no  hint  of  any  particular  relig- 
ious tendency.  There  are  no  references  to  worship.  There  are  no  teachings  of  a 
particularly  spiritual  character.  On  the  surface  the  poem  appears  to  be  merely  a 
poem  of  human  love,  pure  and  unconquerable.  The  author  certainly  betrayed  no 
conscious  effort  to  depict  by  allegory  or  type  any  truth  whatever.  It  was  only  for 
a  much  later  time  and  for  men  already  strongly  prejudiced  toward  such  methods 
of  interpretation  to  see  such  hidden  meanings  in  the  text.  The  slight  hints  of  an 
allegorical  sense  found  in  the  translation  of  certain  words  by  the  Septuagint  can- 
not be  urged  to  prove  that  two  centuries  before  Christ  the  book  was  regarded  as 
allegorical.  The  author  wrote  a  poem  depicting  the  beauty  of  a  pure  and  stead- 
fast human  love.  But  the  author,  as  clearly,  intended  to  teach  with  emphasis  the 
great  wrong  of  all  illicit  love,  and  the  danger  of  attempting  to  force  the  natural 
affections  prematurely.  The  single  refrain  of  the  Song  in  its  three-fold  repetition 
is  like  the  moral  of  a  fable.  Our  Authorized  version  gives  no  idea  of  its  force,  mak- 
ing it  a  simple,  somewhat  inane,  request  that  the  lover  shall  not  be  aroused  from 
sleep  until  he  is  ready  !  But  the  true  translation,  the  spirit  of  which  is  accurately 
caught  by  the  Eevised  version,  makes  the  refrain  of  strong  and  beautiful  import : 

I  adjure  you,  0  daugliters  of  Jerusalem, 
By  the  roes  and  by  the  hinds  of  tlie  field, 
That  ye  stir  not  up,  nor  awaken  love, 
Until  it  please. 

Such  love  as  this  is  the  theme  of  the  Song,  a  love  as  natural  in  its  spontaneity  and 
as  true  in  its  expression  as  that  which  the  wild  creatures  of  the  forests  and  moun- 
tains show,  subject  to  none  of  the  artificialities  of  human  conventions,  free  from 
the  excesses  and  intrigues  of  courts,  simple  and  true  as  God  meant  it  to  be  ; 

strong  as  dcatli, 
Many  waters  cannot  quench  love, 
Neither  can  the  floods  drown  it: 

If  a  man  would  give  all  the  substance  of  his  house  for  love, 
He  would  utterly  be  contemned. 

This  is  the  author's  theme.  He  sets  it  forth  with  wonderful  skill.  He  depicts 
the  faithfulness  of  a  pledged  love  amid  all  the  blandishments  of  Solomon's  harem. 
With  a  boldness  unexampled  he  imagines  a  village  maiden  of  marvelous  beauty 
who  dares  to  repulse  the  king.  The  monarch  who  has  sought  through  all  his  realms 
and  at  foreign  courts  for  beauties  to  fill  his  palace,  the  monarch  whose  mere  desire 
was  law%  whose  smile  was  a  command,  whose  favor  was  an  honor  supreme,  is  with- 
stood by  this  fnithful  girl,  who  has  pledged  her  heart  to  a  shepherd  !  Apparently 
Solomon  accepts  the  gage  of  battle,  amused  at  its  novelty,  allowing  himself  even 
to  fail  in  the  end,  as  the  tearful  beauty  of  this  girl,  the  only  one  who  had  ever 
shrunk  from  the  royal  alliance,  wrought  upon  his  pity  and  aroused  soiriewhat  of 
the  wisdom  that  was  always  a  mark  of  his  character  and  of  which  he  had  written 


INTRODUCTION 


so  much.  It  is  a  bold  conception  of  the  poet ;  none  bolder  ever  won  the  effort  of 
a  writer  or  charmed  the  reader  by  its  suspense.  But  the  extremity,  the  very  ex- 
travagance of  the  case,  set  forth  most  perfectly  the  ethical  lesson,  and  as  never 
before,  perhaps  never  since,  the  value  and  the  moral  height  of  a  steadfast  love  and 
of  sexual  purity  were  displayed.  For  our  times  this  lesson  justilies  the  book  as  of 
high  ethical,  if  not  religious,  value.  Christ  taught  that  personal  and  social  purity 
are  essential  fruits  of  his  Spirit  and  word.  Nor  are  our  times  so  different  from 
those  of  the  poem  that  its  lesson  is  not  needed.  The  vices  of  Paris  and  London 
and  New  York  are  similar  to  those  of  Jerusalem  and  Samaria  in  the  times  of  Solo- 
mon or  Ahab.  And  even  in  the  common  walks  of  life  and  in  social  spheres  that 
are  free  from  the  temptations  of  luxury  and  effeminacy,  how  large  a  proportion  of 
the  misery  would  disappear  if  the  love  between  men  and  women  were  as  pure  and 
faithful  as  that  between  the  Shulamite  and  her  shepherd  ! 

2.  But  the  Jews  were  not  content  with  this  purpose  of  the  author,  and  they 
did  not  cease  to  question  the  right  of  the  book  to  a  place  in  their  list  of  sacred 
books  until  an  allegorical  drapery  was  put  over  its  meaning,  to  clothe  the  other- 
wise offensive  sensualism  of  the  text.  Even  then  the  rabbis  advised  that  it  should 
not  be  read  by  persons  under  the  age  of  thirty.  Nor  can  we  wonder  greatly  at 
their  hesitation.  No  such  book  to-day  would  win  a  vote  in  any  ecclesiastical 
assembly  unless  it  were  plainly  indicated  that  a  divine  inspiration  lay  at  its  source. 
And  so  it  was  believed  to  cover  a  reference  to  the  religious  history  of  the  nation. 
The  maiden  was  made  to  signify  the  chosen  Israel  ;  God  was  her  espoused ;  Solo- 
mon and  his  wicked  court  were  the  blandishments  of  the  world,  the  temptations 
whereby  Israel  so  often  was  tempted,  and  in  actual  experience  had  fallen. 
But  the  ideal  Israel  \Vas  the  foithful  Israel,  beloved  and  chaste.  Occasionally 
the  thought  wavered,  as  in  the  Peshitto  the  title  is  translated  to  mean  the 
Wisdom  of  Wisdoms,  and  in  the  Septuagint  Wisdom  is  the  heroine  of  the  poem. 
Instantly  from  these  interpretations  difficulties  arise  that  seem  insurmountable, 
and  in  the  allegorical  method  the  student  was  thrown  back  upon  the  application 
to  Israel,  though  this  really  was  absurdly  inadequate.  At  last  the  strife  over  the 
right  of  the  book  to  a  place  in  the  canon  was  settled  somewhat  summarily  in  a.  d. 
90.  In  this  year,  at  Jamnia,  the  claims  of  the  two  books,  Ecclesiastes  and  the 
Song  of  Songs,  were  formally  discussed,  and  the  last  stage  in  controversies  over  the 
Jewish  canon  was  reached.  The  school  of  Hillel,  which  sought  to  find  a  text  of 
Scripture  for  every  tradition,  and,  Avith  more  liberality  than  was  shown  by  the 
school  of  Shammai,  judged  leniently  departures  from  the  Law,  and  desired  to  extend 
as  much  as  possible  the  scope  and  volume  of  the  sacred  writings.  Rabbi  Akiba  of 
this  school  was  particularly  earnest  to  secure  the  establishment  of  these  two  books 
as  authoritative.  He  had  himself  declared,  for  he  was  "of  very  rigid  mind,"  that 
"those  who  read  the  outside  books  have  no  part  in  the  life  to  come."  Such  books 
by  a  special  rule  were  without  the  protection  of  sanctity.  The  manuscripts  tbat 
were  too  holy  to  be  used  for  common  purposes  were  said  "to  defile  the  hands"  of 
those  who  used  them — a  strange  contradiction,  but  not  alone  in  rabbinical  tradi- 
tion. Did  the  Song  of  Songs  defile  the  hands?  One  passage  (Jadajim  3  :  5)  says  : 
"All  holy  scriptures,  even  the  Song  of  Solomon  and  Ecclesiastes,  defile  the  hands." 
Babbi  Judah  says  :  "The  Song  of  Solomon  defiles  the  hands,  but  Ecclesiastes  is 


INTRODUCTION 


doubtful."  Rabbi  Joses  says:  "  Ecclesiastes  does  not  defile  the  hands,  but  the 
Song  of  Solomon  is  doubtful."  Eabbi  Simon  says:  "  Ecclesiastes  is  among  the 
points  on  which  the  school  of  Shammai  decides  in  a  manner  to  aggravate  diffi- 
culty." Rabbi  Simon  ben  Asai  says  :  "I  have  received  it  as  the  tradition  of  the 
seventy-two  elders  that  on  the  day  that  Rabbi  Eleazar  ben  Azariah  was  named 
president,  it  was  decided  that  the  Song  of  Solomon  and  Ecclesiastes  defile  the 
hands."  In  general  the  school  of  Shammai  said:  "Ecclesiastes  does  not  defile 
the  hands,"  while  the  school  of  Hillel  held  to  the  sacredness  of  that  book.  Rabbi 
Akiba  silenced  debate  with  the  words  :  "No  one  in  Israel  has  ever  doubted  that 
the  Song  of  Songs  defiles  the  hands.  For  no  day  in  the  history  of  the  world  is 
worth  the  day  when  the  Song  of  Songs  was  given  to  Israel.  For  all  the  Hagi- 
ographa  are  holy,  but  the  Song  of  Solomon  is  a  holy  of  the  holies.  If  there  has 
been  any  dispute  it  referred  only  to  Ecclesiastes."  Akiba  was  a  violent  partisan, 
and  it  has  been  well  suggested  that  partisans  are  likely  to  speak  loudest  where 
their  positions  are  weakest.  In  this  case  every  one  knew  that  the  doubt  had  been 
great  and  the  dispute  long  over  this  book,  but  Akiba  was  of  great  authority  and 
thus  the  debate  was  closed.  It  only  remains  to  be  said  that  the  early  Christian 
interpreters  had  no  hesitation  in  following  the  leading  of  the  Jewish  interpreters, 
with  such  diff'erences  as  the  case  demanded.  Origen  adapted  the  Song  to  Christian 
allegory.  The  long  succession  of  interpreters  cannot  be  traced  fully  in  this  place, 
but  the  titles  and  synopses  of  our  Authorized  version  sufficiently  indicate  the 
results  of  their  work  in  fixing  the  allegorical  references  for  the  English  reader.  If 
we  are  to  choose  the  true  way  we  must  go  back  to  the  author's  thought  and  the 
siinple  meaning  of  the  poem,  as  we  have  indicated. 

But  before  leaving  this  portion  of  our  subject,  it  will  be  well  to  take  up  one 
or  two  of  the  more  important  allegorical  references  of  the  poem,  that  we  may  see 
somewhat  in  detail  what  they  involve,  and  how  impossible  it  is  to  hold  to  them  in 
any  reasonable  interpretation.  Suppose  that  Solomon  in  the  poem  is  understood 
to  be  the  type  of  Christ  and  the  beautiful  Shulamite  the  type  of  the  church,  for 
this  is  the  conception  with  which  the  mystics  are  best  satisfied.  Now,  whatever 
Solomon  may  have  been  as  the  type  of  Christ  from  his  being  the  son  of  David  and 
the  ruler  of  Israel,  his  relations  to  his  harem  and  to  the  lascivious  customs  that 
his  introduction  of  idolatry  brought  into  his  court  are  far  away  from  anything  that 
could  be  found  in  the  nature  of  Christianity.  In  his  youth  Solomon  was  an  ideal 
monarch.  But  in  his  age  he  was  one  of  the  greatest  of  voluptuaries.  And  his 
success  in  winning  this  maiden  of  the  poem,  which  this  interpretation  requires,  is 
only  the  addition  of  one  more  favorite  to  the  number  of  those  already  within  his 
palace.  Where  is  the  spiritual  or  moral  lesson  in  this,  and  where  can  any  paral- 
lelism be  found  between  it  and  the  relations  of  Christ  and  his  bride  as  they  are 
portrayed  in  the  New  Testament?  How  can  it  be  that  a  poem  that  introduces  a 
royal  voluptuary  as  its  hero,  that  makes  the  addition  of  another  wife  to  the  seven 
hundred  or  more  already  in  his  harem  the  main  theme,  that  paints  the  excesses 
of  his  court,  the  intrigues  and  jealousies  of  his  palace,  and  sets  forth  graphically 
the  feelings  of  the  lovers  toward  each  other  in  such  surroundings — how  can  it  be 
tliat  such  a  poem  portrays  the  relations  of  Christ  to  his  church,  or  of  Christ  to 
the  individual  soul?    It  is  not  adequate  to  answer  that  Solomon  is  represented  as 


INTRODUCTION 


loving  the  Shulamite  more  than  any  other,  and  that  she  is  the  one  pearl,  the  lily 
among  thorns,  chosen  above  all  the  women  of  Jerusalem  as  his  bride,  for  the 
church  has  no  rivals,  however  inferior,  in  the  affections  of  her  Lord.  Nor  can  we 
resort  to  the  explanation  that  Solomon  was  converted  from  his  evil  ways  by  the 
pure  love  of  the  peasant  maiden,  for  this  only  complicates  the  reference  and  the 
comparison  with  Christian  conditions  becomes  unthinkable.  On  the  other  hand, 
if  Solomon  be  regarded  not  as  the  hero  of  the  poem,  and  the  shepherd  lover 
represent  the  Bridegroom  either  of  the  ancient  Israel  or  the  Christian  church,  and 
if  Solomon  and  the  blandishments  of  his  court  represent  the  snares  of  the  world, 
from  which  the  chaste  soul  flees,  then  it  is  difficult  to  see  how  the  Shulamite,  given 
over  to  the  power  of  the  monarch  and  court  that  are  typical  of  the  world,  can 
represent  the  church  or  the  Christian,  for  she  is  wholly  beyond  the  aid  of  her  lover 
whom  she  sees  only  in  her  dreams,  and  he  never  comes  to  her  for  her  comfort  or 
release  ;  her  final  escape  is  only  by  the  good  grace  of  Solomon  himself,  a  case 
hardly  comparable  with  the  deliverance  of  the  Christian  from  the  snares  of  the 
Avorld  through  the  power  of  his  Lord.  One  must  strain  the  i;)oem  a  great  deal  to 
make  it  fit  such  a  theory. 

Moreover,  by  any  such  allegorical  or  typical  theory,  how  strange  becomes  the 
fact  that  the  writers  of  the  New  Testament  make  no  use  of  this  book  in  teaching 
spiritual  truth.  Not  a  word  is  to  be  found  in  the  New  Testament  applying  this 
Song  or  any  part  of  it  to  the  relations  between  Christ  and  his  church,  although 
similar  figures  are  used.  If  Origen  was  right  in  the  ten  volumes  that  he  devoted 
to  an  allegorical  interpretation  of  the  Song  ;  if  Bernard  of  Clairvaux  Avas  right  in 
pouring  out  the  rapture  of  his  soul  upon  the  eighty-six  homilies  of  spiritual  expo- 
sition, which  after  all  brought  him  at  the  time  of  his  death  only  to  the  end  of  the 
second  chapter  of  the  poem  ;  what  an  inexplicable  omission  it  was  on  the  part  of 
Paul  and  John  not  to  make  use  of  such  a  mine  of  wealth  for  the  explanation  of 
the  relations  of  the  believer  with  the  Lover  of  his  soul.  It  is  surely  the  greatest 
of  the  wonders  of  the  Bible,  that  a  book  so  marked  in  its  religious  force,  so  apt  in 
the  parallelism  of  its  language  with  the  natural  expressions  of  ecstatic  devotion, 
should  have  remained  without  a  word  of  quotation  or  appeal  from  the  great 
teachers  of  Christian  thought  and  experience.  While  such  a  negative  argument 
would  prove  nothing  if  the  prima  facie  evidence  of  the  poem  itself  were  in  favor  of 
a  mystical  interpretation,  it  proves  much  in  view  of  the  admitted  fact  that  the 
literal  reading  is  entirely  without  hint  of  mystical  force.  The  burden  of  proof  lies 
with  him  who  asserts  the  spiritual  interpretation. 

But  it  may  be  asked  whether  the  rejection  of  the  allegorical  and  typical 
methods  of  interpretation  involves  the  entire  disuse  of  the  Song  for  spiritual  pur- 
poses. Must  it  be  regarded  simply  as  a  pleasant  bit  of  literature,  with  a  high 
moral  import,  and  may  it  never  be  used,  as  so  many  devout  souls  have  loved  to 
use  it,  to  indicate  their  relations  with  Jesus  and  their  aspirations  for  eternal  and 
perfect  happiness  with  him  ?  The  answer  is  to  be  found  in  the  actual  use  of  such 
relations  as  those  depicted  in  the  poem  by  the  writers  of  the  Bible,  and  by  many 
who  have  seen  in  it  illustrations  of  spiritual  relations  just  as  they  have  also  drawn 
such  illustrations  from  historic  events,  like  the  crossing  of  Jordan,  the  gift  of 
manna,  the  smitten  rock,  etc.     Turn  to  the  many  biblical  passnges  wherein  the 


INTKODTJCTION 


true  or  false  love  of  man  and  woman  is  used,  not  allegorically,  not  typically,  but 
by  way  of  illustrating  the  relations  between  the  soul  and  its  God.  Then  we  shall 
see  how,  even  though  the  writer  of  the  Song  had  no  such  thought  as  his  prime 
motive,  the  figures  of  the  poem  may  suggest  to  the  discerning  mind  spiritual  com- 
parisons. See  how  Israel  is  warned  against  forsaking  for  apparent  gain  the  ever- 
lasting love  of  Jehovah  (Exod.  34  :  15  ;  Deut.  31  :  16  ;  Jer.  3  :  9,  etc.).  Note  how 
God  calls  Israel  by  the  tenderest  names,  bride  and  wife  (Isa.  54  :  5  ;  62  :  4,  5  ; 
Hos.  2  :  14-23).  Recall  the  New  Testament  figures,  the  church  as  the  bride  of 
Christ  in  a  "mystical  union  "  (Eph.  5  :  24-32  ;  Rev.  21  :  2,  9  ;  22  :  17).  We  shall 
hardly  be  in  error,  then,  if  we  allow  such  a  passage  in  the  Song  as,  "  My  beloved 
is  the  chief  among  ten  thousand,"  to  suggest  to  us  the  parallel  that  Christ,  the 
beloved  of  the  soul,  is  beyond  compare,  "altogether  lovely."  Or  if  we  read  :  "His 
banner  over  me  is  love,"  the  words  may  indeed  illustrate  to  us  the  ruling  and  pro- 
tecting power  of  the  Lord,  whose  love  ever  surrounds  the  people  of  his  choice. 
We  may  see  in  her,  who  "looks  forth  as  the  morning,  fair  as  the  moon,  bright  as 
the  sun,  terrible  as  an  army  with  banners,"  an  illustration  of  the  invincible  church, 
whom  the  Lord  loves  with  his  whole  heart.  But  all  this  is  the  farthest  from  view- 
ing the  poem  as  intending  to  teach  such  thoughts,  hiding  them  under  the  form  of 
allegory,  or  suggesting  them  by  types.  And  it  must  not  be  forgotten  that  the  mood 
of  the  poem  is  not  of  this  sort,  and  that  we  generally  shall  do  better  to  win  from 
its  words  only  the  natural,  simple,  and  healthful  lesson  of  the  beauty,  the  rightful- 
ness of  a  pure  human  affection,  a  love  that  was  as  truly  instituted  by  God  as  any 
law  of  our  being,  and  that  is  as  sacred  as  any  religious  emotion. 

The  Poetic  Form. 

The  attempts  to  place  the  Song  in  one  or  another  class  of  poetic  composition 
according  to  modern  terminology  have  been  manj'  and  varied.  Pure  drama,  with 
definite  divisions  into  acts  and  scenes,  even  with  probable  presentation  upon  the 
stage,  has  been  one  claim.  Other  scholars  have  seen  only  a  collection  of  love 
songs  strung  together  upon  the  slenderest  dramatic  thread  and  having  no  real 
connection  with  each  other.  Herder,  De  Wette,  Magnus,  Bleek,  and  latest  of  all, 
Conder,  take  this  view.  Conder  finds  a  remarkable  similarity  between  the  diff'erent 
parts  of  the  poem  and  Arab  love  songs  of  the  present  time.  Some  see  history 
depicted,  and  to  some  it  is  clearly  an  epic.  Delitzsch  regards  it  as  a  drama  in 
very  exact  form,  with  six  acts  and  two  scenes  to  each  act.  Ewald  holds  the  same 
opinion  as  to  its  form  with  difference  as  to  the  divisions  and  speakers.  Renan 
makes  the  dramatic  form  emphatic.  Graetz  goes  so  far  as  to  ridicule  the  dramatic 
hypothesis,  and  declares  that  there  is  only  one  speaker,  Shulamith,  with  possibly 
the  exception  of  a  few  lines  uttered  by  a  chorus,  an  opinion,  it  seems  to  us,  im- 
possible to  hold.  W.  R.  Griffis,  whose  excellent  book  "The  Lily  Among  Thorns," 
is  within  the  reach  of  all  English  readers,  pronounces  the  dramatic  structure  to  be 
very  evident,  and  he  commits  what  seems  to  us  to  be  the  common  fault  of  making 
the  analysis  too  elaborate,  sometimes  disregarding  entirely  the  natural  force  of  the 
Hebrew  parallelism.  Moulton  calls  the  work  a  "lyric  idyl,"  a  suite  of  seven 
idyls.  So  the  opinions  vary.  Nor  is  it  strange  that  attempts  to  classify  an  ancient 
production,  an  outgrowth  of  times  whose  literary  forms  were  wholly  different  from 


INTRODUCTION 


those  now  prevailinj,',  should  find  no  single  term  under  which  the  book  can  be 
placed  without  hesitation.  The  difficulty  is  enhanced  by  the  entire  absence  of 
any  directions  or  rubrics  in  the  work  itself.  Ecclesiastes  declares  itself  to  be  the 
utterance  of  one  man.  The  book  of  Job  has  its  own  clearly  marked  dialogue. 
The  Song  leaves  all  divisions  to  be  seen  only  from  changes  of  number,  gender,  or 
the  variation  of  figures  and  the  tenor  of  the  speech.  Thus  indefinite,  the  matter 
is  left  to  the  insight  and  acumen  of  each  reader,  and  variety  of  opinion  is  in- 
evitable. To  us,  while  the  lyrical  character  of  much  of  the  poem  is  evident,  its 
dramatic  structure  is  no  less  plain.  According  to  the  strict  definitions  of  drama 
as  "pure  presentation,"  having  a  certain  mechanical  structure,  with  designated 
places  for  the  scenes,  with  entrances  and  exits  defined,  with  characters  never  con- 
fused with  one  another  and  dialogue  always  proceeding  toward  one  anticipated 
end,  definitions  of  which  some  might  well  be  questioned,  the  poem  is  not  a  pure 
drama.  But  it  is  dramatic.  At  least  three  different  characters  speak  with  each 
other.  The  theme  is  one,  and  the  action  proceeds  with  no  retrogressions,  if 
rightly  considered.  The  action  is  lively,  the  interest  is  sustained  through  all  variety 
of  scene  and  every  form  of  speech.  Yet  we  feel  that  the  poem  never  could  be 
acted  in  its  present  form,  and  we  know  that  at  any  time,  early  or  late,  in  Jewish 
history  the  genius  of  the  people  was  averse  to  any  such  productions  asv  those  that 
delighted  Greece  and  amused  Kome.  Can  more  be  said  than  that  the  Song  of 
Songs  is  dramatic — that  it  has  many  features  of  the  drama  without  its  full  and 
perfect  form  ? 

The  Contents  and  Outline. 

We  discern  three  characters  who  take  part  in  the  speech  of  the  poem.  The 
heroine  is  a  maiden  called  by  the  name  of  her  native  town,  Shulamith,  or,  more 
exactly,  the  Shulamith,  from  Shulem  or  Shunem,  the  village  upon  the  slope  of  the 
"Little  Hermon,"  opposite  Jezreel  toward  the  north.  Here  (2  Kings  4  :  8)  was  the 
dwelling-place  of  the  "great  woman"  who  rendered  to  Elisha  her  hospitality  with 
such  exceeding  reward,  and  here  Abishag,  fairest  of  her  time,  was  born.  From  the 
slopes  above  the  town  through  an  opening  in  the  hills  Nazareth  glinted  like  a  star 
of  promise.  Below  lay  the  historic  plain  of  Esdraelon.  On  the  western  horizon 
Carmel  raised  its  brow  to  the  sky  and  bathed  its  feet  in  the  sea,  while  in  the  east 
Mount  Tabor  beckoned  the  way  toward  the  Jordan.  The  mountains  of  Gilboa  rose 
toward  the  south.  Luxuriant  gardens  and  groves  of  fruit  and  olive  trees  lay 
around.  Abundant  waters  crossed  the  plain,  like  the  brook  Kishon,  and  fell  away 
westward  to  the  Great  Sea  and  eastward  to  the  Jordan,  beyond  which  loomed  the 
purple  hills  across  the  Ghor.  What  girl  born  here  could  ever  forget  her  early  home, 
however  the  luxurious  surroundings  of  a  court  might  afterward  pamper  her  life  ? 
And  if  she  left  here  a  lover  to  whom  she  was  already  pledged,  how  could  she  fail 
to  be  homesick  and  despairing  even  with  a  monarch  at  her  side  ?  This  is  the 
conception  of  the  poet.  His  heroine  is  a  Shulamite.  Her  heart  is  in  this  sweet 
homeland.     Her  ear  is  deaf  to  the  king's  appeals. 

Solomon  is  also  a  character  in  the  poem.  He  has  found  this  girl  in  the  north, 
or  she  has  been  brought  to  him  as  Abishag,  another  Shulamite  of  great  beauty, 
was  brought  to  David  by  the  minions  of  the  palace,  who  were  always  on  the  search 
for  the  supply  of  the  harem.     But  something  about  this  girl  has  awakened  in  the 


INTRODUCTION 


king's  breast  a  sentiment  of  pity.  She  is  no  simpering  fool,  glad  to  be  set  among 
the  scenes  of  luxury,  honored  by  sharing  with  hundreds  of  others  the  king's  de- 
sires. Nor  is  she  the  shrinking,  trembling  slave  who  cowers  at  the  feet  of  her 
master,  too  ready  to  do  his  will.  She  brings  a  surprise  into  the  harem  as  fresh  and 
breezy  as  her  northern  hills.  It  is  a  new  experience  for  Solomon.  She  retains  the 
free  spirit  of  her  life  as  a  shepherdess.  She  defends  her  cause  as  a  keeper  of  a  vine- 
yard would  fight  back  maraviders.  Her  virtue  is  like  a  vineyard  tower,  and  her 
love  is  like  "a  wall  with  turrets  of  defense  upon  it."  Mere  force  is  not  for  this 
girl.  She  must  be  won,  and  the  royal  suitor,  tired  out  by  meaner  loves,  sets  him- 
self to  the  task.  Everything  seems  to  be  in  his  favor.  She  is  already  in  his 
l)alace  ;  his  magnificence  is  all  around  her ;  she  seems  beyond  the  reach  of  help  ;  but 
the  royal  voluptuary  finds  that  he  cannot  easily  succeed ;  his  interest  grows  with 
her  opposition  ;  at  last  he  realizes  that  there  will  be  but  one  greater  thing  than  to 
possess  such  a  woman  as  this  ;  that  will  be  to  give  her  up,  to  let  himself  rise  to  the 
royal  gift  that  such  a  woman  deserves,  and  to  bestow  it  on  her — an  unheard-of 
thing — with  his  own  free  hand.  It  is  a  splendid  contest  waged  by  these  two  ;  the 
poet  could  see  no  end  but  victory  for  the  maiden  and  her  love. 

Certain  women  are  addressed  as  "  the  daughters  of  Jerusalem."  They  are  the 
older  inhabitants  of  the  harem.  They  have  been  accustomed  to  all  the  blandish- 
ments of  art  and  all  the  fluctuations  of  desire  and  hatred  that  make  up  life  in  the 
Oriental  harem.  They  find  great  sport  from  this  rustic  Shulamite.  She  is  beauti- 
ful, but  they  admit  it  at  first  only  with  mockeries.  They  shower  their  scorn  upon 
the  warmth  of  this  girl's  heart.  "What  is  her  lover  better  than  any  lover?" 
They  draw  from  her  for  their  amusement  a  description  of  the  shepherd.  But  with 
all  their  cruel  sport  they  cannot  fail  to  see  the  maiden's  real  beauty,  both  physical 
and  moral,  and  gradually  it  works  some  change  in  their  feelings.  But  they  never 
yield  her  the  sincere  admiration  that  many  interpreters  find  in  their  words.  Here 
the  poet  is  very  skillful,  too  subtle,  it  would  seem,  for  many  scholars.  The  women 
praise  Shulamith,  but  we  note  that  it  is  only  when  Solomon  is  present.  They  are 
too  crafty  not  to  humor  the  king's  moods.  When  he  is  present  his  favorite  is 
treated  in  a  fashion  quite  diff'erent  from  that  which  gives  her  pain  in  his  absence. 
The  king  himself  is  deceived,  for  he  says  :  "Why,  even  the  women  praise  her  !  " 
a  thing  most  remarkable  amid  the  jealousies  and  hatreds  of  the  harem.  Often 
there  is  a  double  meaning  in  the  words  of  the  women,  innuendo,  that  the  enamored 
king  does  not  see.  They  declare  that  a  king  may  well  be  ensnared  by  such  beauty. 
They  ask  her  to  sing  for  them,  and  as  she  turns  quickly  away,  they  cry  out  :  "  Ee- 
turn,  return,"  or,  possibly,  "  Turn  again,  turn  again,"  and  they  are  ready  to  take 
up  the  suggestion  afforded  by  one  of  her  own  innocent  sayings,  and  to  call  upon 
her  to  dance  for  them  the  celebrated  dance  of  Mahanaim,  and  Avith  every  indecent 
reference  they  sing  her  bodily  charms,  like  those  of  a  common  public  dancer,  from 
her  browned  feet,  "beautiful  when  in  shoes,"  to  her  wavy  locks  in  which  the  mon- 
arch is  ensnared.  It  is  not  necessary  to  suppose  that  Shulamith  actually  danced 
before  them  ;  such  a  dance  would  have  been  entirely  contrary  to  her  character  as 
depicted  in  the  poem.  This  is  the  climax  of  the  poem.  When  their  extravagant 
descriptions  of  her  physical  beauty  have  inflamed  the  king  to  the  utmost,  as  they 
were  intended  to  do,  so  that  this  superior  being  might  be  reduced  to  the  level  of 


INTRODUCTION 


the  women  around  her,  then  the  king  breaks  out  with  his  passionate  declaration  : 
"I  will  climb  up  into  this  palm  tree,  I  will  take  possession  of  its  fruit!  "  They 
have  had  their  last  word,  and  Shulamith  will  listen  no  more.  We  may  everywhere 
see  the  same  light-minded,  intrigue-loving,  jealous,  and  fickle  character  in  the  lines 
spoken  by  the  women  of  the  harem,  the  "daughters  of  Jerusalem."  And  it  is 
with  special  point  and  in  marked  contrast  with  their  own  foolish  thoughts  that  the 
Shulamite  in  each  case  turned  upon  them  with  the  words  : 

I  adjure  you,  O  daughters  of  Jerusalem, 
That  ye  stir  not  up  nor  awaken  love 
Until  it  please. 

We  find  no  other  characters  speaking  in  the  poem.  The  lover,  to  whom  tlio 
maiden  clings,  appears  only  in  her  visions  of  him,  or  is  heard  only  as  she  quotes 
his  well-remembered  words.  The  one  law  of  simplicity  demands  that  the  action 
and  the  persons  of  the  poem  shall  be  free  from  unnneccssary  complications.  The 
explanation  of  the  song  is  not  possible  without  the  maiden,  the  king,  and  the 
"daughters  of  Jerusalem,"  but  with  these  we  have  enough  to  make  clear  all  the 
variations  in  the  text. 

How  is  it  known  when  each  of  these  characters  takes  up  the  speech  ?  In  the 
total  absence  of  all  marginal  directions  a  degree  of  uncertainty  must  remain  in  a 
few  cases.  But  in  most  cases  the  matter  is  plain  enough.  The  masculine  or  femi- 
nine termination  of  a  pronoun  will  sometimes  determine  the  person  addressed,  ami 
thus  show  also  who  it  is  who  is  speaking.  The  almost  invariable  use  of  certain 
words  by  particular  characters  aids  in  the  determination.  For  example,  the  word  by 
which  Shulamith  speaks  of  her  lover  is  invariably  the  Hebrew  -\)l,  dodh,  and  it  should 
be  translated  with  uniformity,  as  by  the  word  "  beloved."  Solomon,  in  addressing 
Shulamith,  uses  another  word,  which  maybe  translated  "love,"  or  "my  love," 
the  Hebrew  ni>,"J,  rayah,  a  word  less  ardent,  less  sacred  than  dodh,  and  used  twice  by 
Shulamith  herself  (2  :  10,  13  ;  5  :  2),  when  she  is  modestly  referring  to  herself 
as  beloved.  In  these  cases  she  naturally  takes  the  less  ardent  word  as  signifying 
the  greater  modesty  upon  her  part.  By  such  means  as  these  divisions  become 
apparent  of  which  the  Authorized  version  gives  no  hint. 

A  common  error  is  made  in  the  disregard  of  the  Hebrew  parallelism  by  many 
interpreters,  who  seek  to  explain  difficult  phrases  or  to  add  to  the  vivacity  of  the 
dialogue  by  breaking  up  the  members  of  the  parallelism  into  disjointed  sentences 
assigned  to  diff"erent  characters.  Even  Doctor  Griffis,  in  his  "  Lily  Among  Thorns," 
which,  on  the  whole,  is  the  best  book  in  English  upon  the  Song,  falls  into  this  mis- 
take. Such  arbitrary  and  violent  division  is  not  necessary  to  the  intelligent  explana- 
tion of  the  dialogue  and  should  be  avoided.  Nor  should  the  comparative  simplicity 
of  an  Oriental  poem  be  marred  by  breaks  in  the  discourse  other  than  those  that 
the  author  has  indicated.  The  eff'ort  should  be  to  exclude  speakers  or  changes  of 
speakers,  rather  than  to  transgress  the  natural  limitations  of  an  Oriental  drama  of 
very  early  times.  For  the  same  reason  the  action  of  the  poem  should  be  as  limited 
as  possible.  It  is  no  more  in  accord  with  undeveloped  forms  of  art  to  multiply 
scenes  than  to  introduce  many  persons.  But  nearly  all  the  interpreters  who  be- 
lieve in  the  dramatic  form  of  the  Song  are  betrayed  into  arrangements  of  acts  and 


IKTKOBUCTION 


scenes  as  definite  and  as  many  as  a  modern  playwright  would  use.  Delitzsch 
makes  six  acts  of  two  scenes  each.  Zockler  has  five  acts.  Oettii  has  fifteen  sec- 
tions, with  many  speakers.  Eenan  introduces  eleven  different  characters  with  stage 
directions  corresponding.  Ewald  divides  the  poem  into  five  acts,  with  many  scenes. 
K.  F.  Keil  marks  two  great  divisions,  each  with  three  parts.  Four  American 
writers  recently  have  contributed  valuable  works  upon  the  subject :  R.  G.  Moulton, 
dividing  the  poem  into  seven  idyls,  with  several  scenes  not  clearly  distinguished  ; 
W.  C.  Daland,  making  five  acts,  each  with  several  scenes,  some  of  which  he  marks 
"ideal  "  ;  W.  E.  Gritfis,  who  divides  it  into  five  acts,  each  with  two  or  more  scenes  ; 
and  S.  I.  Curtiss  dividing  it  into  twelve  scenes.  In  many  cases  long  explanations 
are  necessary  to  justify  these  divisions  to  the  reader,  and  it  is  with  some  difficulty 
that  the  interpreter  carries  out  his  thought  with  consistency.  We  believe  that 
such  elaboration  is  not  necessary,  and  that  it  is  wholly  contrary  to  the  spirit  of 
Hebrew  poetry.  Probably  it  can  be  shown  that  a  simpler  structure  is  entirely 
intelligible,  and  that  to  a  surprising  degree  the  meaning  of  the  poem  will  become 
clear  by  the  addition  of  exceedingly  few  words  here  and  there  by  way  of  marginal 
directions.  The  scene  does  not  change  at  all,  save  in  the  imagination  of  the  speak- 
ers. From  first  to  last  it  is  laid  in  the  palace  in  Jerusalem,  whither  the  maiden 
has  been  carried  against  her  will  by  the  officers  of  the  court,  perhaps  by  Solomon's 
commissary,  Ahinadab  of  Mahanaim,  of  whom  we  read  in  1  Kings  4  :  14  (see 
note  on  6  :  13).  The  first  line  of  the  Song  is  a  sigh  of  the  maiden  for  her  absent 
lover  ;  the  last  line  is  a  joyous  cry  of  anticipation  while  she  still  remains  in  the 
palace  at  Jerusalem.  In  accordance  with  this  conception  of  the  poem  and  its  sim- 
plicity, it  is  better  to  avoid  the  terms  "acts"  and  "scenes."  The  divisions  are 
only  those  of  time,  clearly  marked  by  breaks  in  the  discourse,  and  the  division  into 
days  is  sufficient. 

In  arriving  at  the  conception  of  the  poem  set  forth  in  the  preceding  introduc- 
tion and  in  the  notes  that  are  to  follow,  reliance  has  first  been  placed  upon  a  care- 
ful and  prolonged  study  of  the  Song  in  the  Hebrew.  But  in  addition  to  the  study 
of  the  text  the  writer  has  sought  the  aid  of  all  commentaries  and  monographs  that 
he  could  obtain,  and  their  helpfulness  should  be  fully  acknowledged  even  when  a 
desire  not  to  break  the  text  has  made  local  reference  to  them  inexpedient.  Among 
tbe  books  of  value  that  have  given  aid,  and  that  may  be  found  useful  by  the  stu- 
dent or  reader,  are  the  following  :  In  English  :  S.  E.  Driver,  "Introduction  to  the 
Literature  of  the  Old  Testament,"  C.  Scribner's  Sons,  New  York,  1891  ;  R.  G. 
Moulton,  "Literary  Study  of  the  Bible,"  D.  C.  Heath  &  Co.,  Boston,  1895  ;  Wm. 
:E.  Griffis,  "The  Lily  Among  Thorns,"  Houghton,  Mifflin  &  Co.,  Boston,  1890; 
W.  T.  Davison,  "  Books  for  Bible  Students,"  C.  H.  Kelly,  London,  1894;  Wash- 
ington Gladden,  "  Seven  Puzzling  Books,"  Houghton,  Miflflin  &  Co,  Boston,  1897  ; 
Milton  S.  Terry,  "The  Song  of  Songs,"  Cranston  &  Curts,  Cincinnati,  and  Hunt 
&  Eaton,  New  York,  1894  ;  S.  T.  Curtiss,  in  "  Bibliotheca  Sacra,"  for  January,  1898  ; 
Strack,  "Old  Testament  Prophecy,"  T.  &T.  Clark,  Edinburgh,  1885  ;  F.  Delitzsch, 
"Commentary  on  the  Song  of  Songs,"  T.  &  T.  Clark,  Edinburgh,  1893;  Karl 
Budde,  in  "The  New  World,"  for  March,  1894,  answered  by  Russell  Martineau  in 
"American  Journal  of  Philology,"  Vol.  XVI.  (No.  4),  pp.  435-443;  also  article 
by  Martineau  in  "American  Journal  of  Philology,"  Vol.   XIII.,  pp.  307-328; 


INTRODUCTION 


W.  C.  Daland,  "The  Song  of  Songs,"  Leonardsville,  N.  Y.,  1888  ;  articles  in  Schaff- 
Herzog  "Encyclopaedia  of  Eeligious  Knowledge,"  "The  Encycloptedia  Britan- 
nica,"  etc.  In  German:  H.  Graetz,  "  Schir  Ha-Schirim,"  Wilh.  Jacobson  &  Co., 
Breslau,  1885;  D.  F.  Hitzig,  "  Das  Hohe- Lied,"  S.  Hirzel,  Leipzig,  1885  ;  D.  Otto 
Thenius,  1855;  in  "Die  Klaglieder,"  S.  Hirzel,  Leipzig,  1855;  E.  W.  Hengsten- 
berg,  "Das  Hohelied  Salomonis,"  L.  Oehmigte,  Berlin,  1853;  S.  Oettli,  in  "Die 
poetischen  Hagiographen,"  in  the  "  Kurzge/asster  Komnientar,"  edited  by  H.  Strack 
and  0.  Zoeckler  ;  C.  H.  Beck'schen,  Nordlingen,  1889,  and  many  others. 

In  the  notes  that  follow,  the  text  of  the  Revised  version  has  been  used,  since 
the  Authorized  version  is  so  hopelessly  at  variance  with  the  conception  of  the  poem 
herein  entertained  that  it  could  hardly  be  employed  for  the  purpose.  For  a  better 
view  of  the  dramatic  structure  of  the  Song  a  few  explanatory  words  indicating 
persons  and  scenes  have  been  introduced. 

Note. — Among  the  large  number  of  interpretations  of  the  Song  of  Songs  one 
view  may  deserve  more  attention  than  has  hitherto  been  given  to  it.  Dr.  J.  G. 
Wetzstein  was  the  first  to  suggest  it,  and  his  notes  were  first  published  in  connection 
with  the  Song  in  an  appendix  to  the  commentary  by  Delitzsch  in  1875  (pp.  1G2  f.). 
The  most  important  development  of  Wetzstein's  investigations  appears  in  an  article 
by  Karl  Budde  in  "The  New  World,"  for  March,  1894.  According  to  this  view  the 
Song  is  a  collection  of  songs  based  upon  the  festivities  of  the  first  seven  days  after 
marriage  in  Syria,  in  which  "the  young  husband  and  the  young  wife  play  king 
and  queen,  and  are  treated  and  served  as  such  by  their  village  and  the  neighbor- 
ing communities  that  have  been  invited."  Many  songs  are  sung  in  praise  of  the 
bride  and  bridegroom.  First,  on  the  day  of  the  wedding,  the  sword  dance,  with  its 
chant  in  praise  of  the  bride  (7  :  1-7)  is  celebrated.  Then  on  the  next  day  the 
more  restrained  praise  of  the  bride  from  the  mouth  of  the  husband  is  uttered  (4  : 
1-6).  The  praise  of  the  husband  by  the  bride  follows  (5  :  2-16).  Going  back  from 
chap.  4  the  section  3  :  6-11  is  explained  by  the  custom  of  erecting  a  throne  on  the 
morning  after  the  wedding,  made  from  the  threshing  board,  upon  which  the  wedded 
pair  are  solemnly  enthroned.  The  "friends  of  the  bridegroom"  are  the  young 
men  of  the  village  and  the  maidens  are  the  attendants  of  the  bride,  represented  in 
the  poem  by  the  armed  attendants  of  Solomon  and  by  the  daughters  of  Jerusalem. 
Indeed,  all  through  the  poem  the  references  to  Solomon  and  to  Shulamith  are  not 
to  be  taken  as  actually  introducing  those  persons,  but  as  the  great  king  and  as  the 
most  celebrated  beauty  of  the  kingdom  (1  Kings  1  :  3,  4,  15  ;  2  :  13-23),  they  are 
dramatically  used  to  represent  the  husband  and  the  wife,  and  the  whole  celebration 
is  called  the  King's  Week. 

The  chief  objections  to  the  view  lie  in  the  fact  that  it  requires  a  dissection  of 
the  Song  into  many  separate  fragments,  making  it  quite  another  work  from  the 
poem  as  it  appears  in  the  accepted  form  ;  that  it  presupposes  a  collector  of  these 
poems,  with  redactors,  of  whom  we  otherwise  have  not  the  slightest  hint ;  and  worse 
than  all,  that  these  literary  workmen  were  so  bungling,  although  they  must  have 
been  perfectly  conversant  with  the  customs  which  our  modern  critics  confessedly 
know  only  in  part,  that  they  arranged  the  songs  entirely  without  reference  to  the 
order  of  the  King's  Week,  and  gave  us  the  work  in  the  utmost  confusion. 


THE  SONG  OF  SOKGS 

Dramatically  Arranged  and  Explained 
Kevised  Version 


SCENE  :  The  royal  palace  in  Jerusalem,  without  change. 
PERSONS : 

Shulamith,  a  rustic  maiden,  who  has  been  taken  from  her  home  and  lover 
northern  Israel,  and  brought  to  the  king  in  Jerusalem. 
"Daughters  op  Jerusalem,"  women  of  the  royal  harem. 
Solomon,  the  king. 

The  Title. 
Chapter  I. 

1  The  Song  of  Songs,  which  is  Solomon's. 

First  Day.  Shulamith  and  the  "Daughters  of  Jerusalem." 
Shulamith  (in  soliloquy  addressing  her  absent  lover). 

2  Let  him  kiss  me  with  the  kisses  of  his  mouth  : 
For  thy  love  is  better  than  wine. 

3  Thine  ointments  have  a  goodly  fragrance  ; 
Thy  name  is  as  ointment  poured  forth  ; 
Therefore  do  the  virgins  love  thee. 

4  Draw  me  ;  we  will  run  after  thee  : 

The  king  hath  brought  me  into  his  chambers  : 
We  will  be  glad  and  rejoice  in  thee, 
We  will  make  mention  of  thy  love  more  than  wine  : 
Rightly  do  they  love  thee. 

(Addressing  the  icomen,  whom  she  perceives  to  be  mocking  her.) 

5  I  am  black,  but  comely, 

O  ye  daughters  of  Jerusalem, 

As  the  tents  of  Kedar, 

As  the  curtains  of  Solomon. 

6  Look  not  upon  me  because  I  am  swarthy, 
Because  the  sun  hath  scorched  me. 

My  mother's  sons  were  incensed  against  me. 
They  made  me  keeper  of  the  vineyards  ; 
But  mine  own  vineyard  have  I  not  kept. 

(Forgetting  the  women  and  again  turning  to  her  lover.) 

7  Tell  me,  O  thou  whom  my  soul  loveth. 

Where  thou  feedest  thy  flock,  where  thou  makest  it  rest  at  noon  : 


THE   SONG  OF  SONGS 


For  why  should  I  be  as  one  that  is  veiled 
Beside  the  flocks  of  thy  companions  ? 

The  "Daughters  of  Jerusalem"  (contemptuously). 

8  If  thou  knowest  not,  0  thou  fairest  among  women, 
Go  thy  way  forth  by  the  footsteps  of  the  flock, 
And  feed  thy  kids  beside  the  shepherds'  tents. 

Solomon  (enters  and  addresses  Shulamith  apart). 

9  I  have  compared  thee,  O  my  love. 
To  a  steed  in  Pharaoh's  chariots. 

10  Thy  cheeks  are  comely  with  plaits  of  hair, 
Thy  neck  with  strings  of  jewels. 

11  We  will  make  thee  plaits  of  gold 
With  studs  of  silver. 

Shulamith  (ansivers  thai  her  love  for  the  absent  one  is  unshaken). 

12  While  the  king  sat  at  his  table. 

My  spikenard  sent  forth  its  fragrance. 

13  My  beloved  is  unto  me  as  a  bundle  of  myrrh. 
That  lieth  between  my  breasts. 

14  My  beloved  is  unto  me  as  a  cluster  of  henna-flowers 
In  the  vineyards  of  Engedi. 

Solomon. 

15  Behold,  thou  art  fair,  my  love,  behold,  thou  art  fair ; 
Thine  eyes  are  as  doves. 

Shulamith  (taking  up  the  words  of  the  king,  bid  applying  them  to  her  lover). 

16  Behold,  thou  art  fair,  my  beloved,  yea,  pleasant ; 
Also  our  couch  is  green. 


Solomon. 


17  The  beams  of  our  house  are  cedars. 
And  our  rafters  are  firs. 


Chapter  II. 
1  I  am  a  rose  of  Sharon, 
A  lily  of  the  valleys. 


Shulamith. 


Solomon. 


2  As  a  lily  among  thorns, 

So  is  my  love  among  the  daughters. 

Shulamith. 

3  As  the  apple  trees  among  the  trees  of  the  wood, 
So  is  my  beloved  among  the  sons. 

I  sat  down  under  his  shadow  with  great  delight. 


THE  SONG  OF  SONGS 


And  his  fruit  Avas  sweet  to  my  taste. 

4  He  brought  me  to  the  banqueting  house, 
And  his  banner  over  me  was  love. 

5  Stay  ye  me  with  raisins,  comfort  me  with  apples  : 
For  I  am  sick  of  love. 

6  His  left  hand  is  under  my  head, 
And  his  right  hand  doth  embrace  me. 

7  I  adjure  you,  O  ye  daughters  of  Jerusalem, 
By  the  roes,  and  by  the  hinds  of  the  field, 
That  ye  stir  not  up,  nor  awaken  love, 
Until  it  please. 

Second  Day.     Shulamith  and  the  "Daughters  of  Jerusalem." 
Shulamith  (in  rapt  soliloquy  ;  the  women  listening.) 

8  The  voice  of  my  beloved  !  behold,  he  cometh, 
Leaping  upon  the  mountains,  skipping  upon  the  hills. 

9  My  beloved  is  like  a  roe  or  a  young  hart, 
Behold,  he  standeth  behind  our  wall. 
He  looketh  in  at  the  windows, 

He  showeth  himself  through  the  lattice. 

10  My  beloved  spake,  and  said  unto  me, 

Rise  up,  my  love,  my  fair  one,  and  come  away. 

11  For,  lo,  the  winter  is  past, 
The  rain  is  over  and  gone  ; 

12  The  flowers  appear  on  the  earth  ; 

The  time  of  the  singing  of  birds  is  come, 

And  the  voice  of  the  turtle  is  heard  in  the  land. 

13  The  fig  tree  ripeneth  her  green  figs. 
And  the  vines  are  in  blossom, 
They  give  forth  their  fragrance. 

Arise,  my  love,  my  fair  one,  and  come  away. 

14  0  my  dove,  that  art  in  the  clefts  of  the  rock,  in  the  covert  of  the  steep  place. 
Let  me  see  thy  countenance,  let  me  hear  thy  voice  ; 

For  sweet  is  thy  voice,  and  thy  countenance  is  comely. 
(She  sings  a  snatch  of  song.) 

15  Take  us  the  foxes,  the  little  foxes,  that  spoil  the  vineyards  ; 
For  our  vineyards  are  in  blossom. 

16  My  beloved  is  mine,  and  I  am  his  : 
He  feedeth  his  flock  among  the  lilies. 

17  Until  the  day  be  cool,  and  the  shadows  flee  away, 

Turn,  my  beloved,  and  be  thou  like  a  roe  or  a  young  hart 
Upon  the  mountains  of  Bether. 

{Relating  a  drmm.) 
Chapter  III. 
1  By  night  on  my  bed  I  sought  him  whom  my  soul  loveth  : 
I  sought  him,  but  I  found  him  not. 


THE  SONG  OF  SONGS 


2  I  said,  I  will  rise  now,  and  go  about  the  city, 
In  the  streets  and  in  the  broad  ways, 

I  will  seek  him  whom  my  soul  lovetli  : 
I  sought  him,  but  I  found  him  not. 

3  The  watchmen  that  go  about  the  city  found  me  : 

To  whom  I  said,  Saw  ye  him  whom  my  soul  loveth? 

4  It  was  but  a  little  that  I  passed  from  them, 
When  I  found  him  whom  my  soul  loveth  : 
I  held  him,  and  would  not  let  him  go. 
Until  I  brought  him  into  my  mother's  house, 
And  into  the  chamber  of  her  that  conceived  me. 

5  I  adjure  you,  O  daughters  of  Jerusalem, 
By  the  roes,  and  by  the  hinds  of  the  field, 
That  ye  stir  not  up,  nor  awaken  love. 
Until  it  please. 

Third  Day.     Solomon;  the  "Daughters  of  Jerusalem"  ;  Shulamith. 
The  Women  (greeting  the  king  as  he  enters). 

6  Who  is  this  that  cometli  up  out  of  the  wilderness  like  pillars  of  smoke. 
Perfumed  with  myrrh  and  frankincense. 

With  all  powders  of  the  merchant  ? 

7  Behold,  it  is  the  litter  of  Solomon  ; 
Three  score  mighty  men  are  about  it, 
Of  the  mighty  men  of  Israel. 

8  They  all  handle  the  sword,  and  are  expert  in  war  : 
Every  man  hath  his  sword  upon  his  thigh. 
Because  of  fear  in  the  night. 

9  King  Solomon  made  himself  a  palanquin 
Of  the  wood  of  Lebanon. 

10  He  made  the  pillars  thereof  of  silver, 

The  bottom  thereof  of  gold,  the  seat  of  it  of  purple, 
The  midst  thereof  being  paved  with  love. 
From  the  daughters  of  Jerusalem. 

11  Go  forth,  O  ye  daughters  of  Zion,  and  behold  King  Solomon, 

With  the  crown  wherewith  his  mother  hath  crowned  him  in  the  day  of  his 

espousals. 
And  in  the  day  of  the  gladness  of  his  heart. 


Solomon  (addressing  Shulamith). 
Chapter  IV. 

1  Behold,  thou  art  fair,  my  love  ;  behold,  thou  art  fair  ; 
Thine  eyes  are  as  doves  behind  thy  veil  : 

Thy  hair  is  as  a  flock  of  goats, 

That  lie  along  the  side  of  Mount  Gilead. 

2  Thy  teeth  are  like  a  flock  of  ewes  that  are  newly  shorn, 
Which  are  come  up  from  the  washing  ; 

Whereof  every  one  hath  twins. 


THE  SONG  OF  SONGS 


And  none  is  bereaved  among  them. 

3  Thy  hps  are  Uke  a  thread  of  scarlet, 
And  thy  mouth  is  comely. 

Thy  temples  are  like  a  piece  of  pomegranate 
Behind  thy  veil. 

4  Thy  neck  is  like  the  tower  of  David  builded  for  an  armory, 
Whereon  there  hang  a  thousand  bucklers, 

All  the  shields  of  the  mighty  men. 

5  Thy  two  breasts  are  like  two  fawns  that  are  twins  of  a  roe,  which  feed  among 

the  lilies. 

6  Until  the  day  be  cool,  and  the  shadows  flee  away, 
I  will  get  me  to  the  mountain  of  myrrh. 

And  to  the  hill  of  frankincense. 

7  Thou  art  all  fair,  my  love  ; 
And  there  is  no  spot  in  thee. 

8  Come  with  me  from  Lebanon,  my  bride. 
With  me  from  Lebanon  : 

Look  from  the  top  of  Amana, 
From  the  top  of  Senir  and  Hermon, 
From  the  lions'  dens, 
From  the  mountains  of  the  leopards. 

9  Thou  hast  ravished  my  heart,  my  sister,  my  bride  ; 
Thou  hast  ravished  my  heart  with  one  of  thine  eyes, 
With  one  chain  of  thy  neck. 

10  How  ffiir  is  thy  love,  my  sister,  my  bride  ! 
How  much  better  is  thy  love  than  wine  ! 

And  the  smell  of  thine  ointments  than  all  manner  of  spices ! 

11  Thy  lips,  O  my  bride,  drop  as  the  honeycomb  : 
Honey  and  milk  are  under  thy  tongue  ; 

And  the  smell  of  thy  garments  is  like  the  smell  of  Lebanon.    • 

12  A  garden  shut  up  is  my  sister,  my  bride  ; 
A  spring  shut  up,  a  fountain  sealed. 

13  Thy  shoots  are  an  orchard  of  pomegranates,  with  precious  fruits  ; 
Henna  wdth  spikenard  plants, 

14  Spikenard  and  saffron, 

Calamus  and  cinnamon,  with  all  trees  of  frankincense  ; 
Myrrh  and  aloes,  with  all  chief  spices. 

15  Thou  art  a  fountain  of  gardens, 
A  well  of  living  waters, 

And  flowing  streams  from  Lebanon. 

Shulamith  {turning  wearily  from  the  king). 

16  Awake,  O  north  wind  ;  and  come,  thou  south  ; 

Blow  upon  my  garden,  that  the  spices  thereof  may  flow  out. 
Let  my  beloved  come  into  his  garden, 
And  eat  his  precious  fruits. 


THE  SONG  OF  SONGS 


Solomon  {appropriating  to  himself  what  Shulaynith  has  said  of  her  lover). 
Chapter  V. 

1  I  am  come  into  my  garden,  my  sister,  my  bride  : 
I  have  gathered  my  myrrh  with  my  spice  ; 

I  have  eaten  my  honeycomb  with  my  honey  ; 

I  have  drunk  my  wine  with  my  millv. 

Eat,  O  friends  ; 

Drink,  yea,  drink  abundantly,  O  beloved. 

{Shulamith  withdraws,  incensed  at  the  king^s  profane  use  of  her  sacred  word,  Beloved,  as 
he  uses  it  of  all  lovers  :   ^'  Drink  abundantly,  0  ye  beloved  ones.") 

Fourth  Day.     Shulamith;  the  "Daughters  of  Jerusalem." 
Shulamith  {relating  a  dream  of  the  past  night.) 

2  I  was  asleep,  but  my  heart  waked  : 

It  is  the  voice  of  my  beloved  that  knocketh,  saying, 
Open  to  me,  my  sister,  my  love,  my  dove,  my  undefiled  : 
For  my  head  is  filled  with  dew, 
My  locks  with  the  drops  of  the  night. 
(I  answered) 

3  I  have  put  off  my  coat ;  how  shall  I  put  it  on  ? 

I  have  washed  my  feet ;  how  shall  I  defile  them  ? 

4  My  beloved  put  in  his  hand  by  the  hole  of  the  door, 
And  my  heart  was  moved  for  him. 

5  I  rose  up  to  open  to  my  beloved  ; 
And  my  hands  dropped  with  myrrh, 
And  my  fingers  with  liquid  myrrh, 
Upon  the  handle  of  the  bolt. 

6  I  opened  to  my  beloved  ; 

But  my  beloved  had  withdrawn  himself  and  was  gone. 
My  soul  had  failed  me  when  he  spake  : 
I  sought  him,  but  I  could  not  find  him  ; 
I  called  him,  but  he  gave  me  no  answer. 

7  The  watchmen  that  go  about  the  city  found  me, 
They  smote  me,  they  wounded  me  ; 

The  keepers  of  the  wall  took  away  my  mantle  from  me. 

8  I  adjure  you,  O  ye  daughters  of  Jerusalem,  if  ye  find  my  beloved, 
That  ye  tell  him,  that  I  am  sick  of  love. 

The  Women  {speaking  contemptuously). 

9  What  is  thy  beloved  more  than  another  beloved, 
0  thou  fairest  among  women  ? 

What  is  thy  beloved  more  than  another  beloved. 
That  thou  dost  so  adjure  us? 


THE  SONG  OF  SONGS 


Shulamith, 

10  My  beloved  is  white  and  ruddy, 
The  chiefest  among  ten  thousand. 

11  His  head  is  as  the  most  fine  gold, 

His  locks  are  bushy,  and  black  as  a  raven. 

12  His  eyes  are  like  doves  beside  the  water  brooks  ; 
Washed  with  milk  and  fitly  set. 

13  His  cheeks  are  as  a  bed  of  spices,  as  banks  of  sweet  herbs  : 
His  lips  are  as  lilies,  dropping  liquid  myrrh. 

14  His  hands  are  as  rings  of  gold  set  with  beryl ; 
His  body  is  as  ivory  work  overlaid  with  sapphires. 

15  His  legs  are  as  pillars  of  marble,  set  upon  sockets  of  fine  gold  : 
His  aspect  is  like  Lebanon,  excellent  as  the  cedars. 

16  His  mouth  is  most  sweet ;  yea,  he  is  altogether  lovely. 
This  is  my  beloved,  and  this  is  my  friend, 

O  daughters  of  Jerusalem. 

The  Women  (still  speaking  contemptuously). 
Chapter  YI. 

1  Whither  is  thy  beloved  gone, 
O  thou  fairest  among  women  ? 
Whither  hath  thy  beloved  turned  him, 
That  we  may  seek  him  with  thee  ? 

Shulamith. 

2  My  beloved  is  gone  down  to  his  garden,  to  the  beds  of  spices. 
To  feed  in  the  gardens,  and  to  gather  lilies. 

3  I  am  my  beloved's,  and  my  beloved  is  mine 
He  feedeth  his  flock  among  the  lilies. 

Fifth  Day.     Solomon  ;  Shulamith  ;  the  "  Daughters  of  Jerusalem. 

Solomon. 

4  Thou  art  beautiful,  O  my  love,  as  Tirzah, 
Comely  as  Jerusalem, 

Terrible  as  an  army  with  banners. 

5  Turn  away  thine  eyes  from  me, 
For  they  have  overcome  me. 
Thy  hair  is  as  a  flock  of  goats. 
That  lie  along  the  side  of  Gilead. 

6  Thy  teeth  are  like  a  flock  of  ewes. 
Which  are  come  up  from  the  washing  ; 
Whereof  every  one  hath  twins. 

And  none  is  bereaved  among  them. 

7  Thy  temples  are  like  a  piece  of  a  pomegranate 
Behind  thy  veil. 


THE   SONG  OF  SONGS 


8  There  are  three  score  queens,  aud  four  score  coucubiues, 
And  vh'gins  without  number. 

9  My  dove,  my  undefiled,  is  but  one  ; 
She  is  the  only  one  of  her  mother  ; 

She  is  the  choice  one  of  her  that  bare  her. 

The  daughters  saw  her,  and  called  her  blessed  ; 

Yea,  the  queens  and  the  concubines,  and  they  praised  her. 

10  Who  is  she  that  looketh  forth  as  the  morning, 
Fair  as  the  moon, 

Clear  as  the  sun. 

Terrible  as  an  army  with  banners  ? 

Shulamith. 

11  I  went  down  into  the  garden  of  nuts, 
To  see  the  green  plants  of  the  valley, 
To  see  whether  the  vine  budded, 
And  the  pomegranates  were  in  flower. 

12  Or  ever  I  was  aware,  my  soul  set  me 
Among  the  chariots  of  my  princely  people. 

Solomon  and  the  Women  {as  Shulamith  withdraivs). 

13  Keturn,  return,  O  Shulamite, 

Eeturn,  return,  that  we  may  look  upon  thee. 

Shulamith. 
Why  will  ye  look  upon  the  Sulamite  ? 

The  Women  {while  the  king  listeiis). 
As  upon  the  dance  of  Mahanaim. 

Chapter  VII. 

1  How  beautiful  are  thy  feet  in  sandals,  0  prince's  daughter ! 
The  joints  of  thy  thighs  are  like  jewels. 

The  work  of  the  hands  of  a  cunning  workman. 

2  Thy  navel  is  like  a  round  goblet, 
Wherein  no  mingled  wine  is  wanting  : 
Thy  belly  is  like  an  heap  of  wheat 
Set  about  with  lilies. 

3  Thy  two  breasts  are  like  two  fawns 
That  are  twins  of  a  roe. 

4  Thy  neck  is  like  a  tower  of  ivory  ; 

Thine  eyes  as  the  pools  in  Heshbon,  by  the  gate  of  Bath-Rabbim, 
Thy  nose  is  like  the  tower  of  Lebanon 
Which  looketh  toward  Damascus. 

5  Thine  head  upon  thee  is  like  Carmel, 
And  the  hair  of  thine  head  like  purple. 

The  king  is  held  captive  in  the  tresses  thereof. 


THE  SONG  OF  SONGS 


Solomon. 

6  How  fair  and  how  pleasant  art  thou, 

0  love,  for  delights  ! 

7  This  thy  stature  is  like  to  a  palm  tree, 
And  thy  breasts  to  clusters  of  grapes. 

8  I  said,  I  will  climb  up  into  the  palm  tree, 

1  will  take  hold  of  the  branches  thereof : 
Let  thy  breasts  be  as  clusters  of  the  vine, 
And  the  smell  of  thy  breath  like  apples ; 

9  And  thy  mouth  like  the  best  wine. 

SmiLAMiTH  {interrupting). 
That  goeth  down  smoothly  for  my  beloved, 
Gliding  through  the  lips  of  those  that  are  asleep. 

10  I  am  my  beloved's, 

And  his  desire  is  toward  me. 

11  Come,  my  beloved,  let  us  go  forth  into  the  field  ; 
Let  us  lodge  in  the  villages. 

12  Let  us  get  up  early  to  the  vineyards  ; 

Let  us  see  whether  the  vine  hath  budded,  and  its  blossom  be  open. 
And  the  pomegranates  be  in  flower  : 
There  will  I  give  thee  my  love. 

13  The  mandrakes  give  forth  fragrance, 

And  at  our  doors  are  all  manner  of  precious  fruits,  new  and  old, 
Which  I  have  laid  up  for  thee,  0  my  beloved. 

Chapter  VIII. 

1  Oh,  that  thou  wert  as  my  brother. 
That  sucked  the  breasts  of  my  mother  ! 

When  I  should  find  thee  without,  I  would  kiss  thee  ; 
Yea,  and  none  would  despise  me. 

2  I  would  lead  thee,  and  bring  thee  into  my  mother's  house, 
Who  would  instruct  me  ; 

I  would  cause  thee  to  drink  of  spiced  wine, 
Of  the  juice  of  my  pomegranate. 

3  His  left  hand  should  be  under  my  head, 
And  his  right  hand  should  embrace  me. 

4  I  adjure  you,  O  daughters  of  Jerusalem, 
That  ye  stir  not  up,  nor  awaken  love. 
Until  it  please. 

Sixth  Day.     Shulamith  {alone,  having  received  the  royal  promke  for  her  release,  and 
anticipating  her  meeting  luith  her  lover). 

5  Who  is  this  that  cometh  up  from  the  wilderness. 
Leaning  upon  her  beloved  ? 

Under  the  apple  tree  I  awaked  thee  : 


THE  SONG  OF  SONGS 


There  thy  mother  was  in  travail  with  thee, 
There  was  she  in  travail  that  brought  thee  forth. 

6  Set  me  as  a  seal  upon  thine  heart,  as  a  seal  upon  thine  arm  : 
For  love  is  strong  as  death  ; 

Jealousy  is  cruel  as  the  grave  : 

The  flashes  thereof  are  flashes  of  fire, 

A  very  flame  of  the  Lord. 

7  Many  waters  cannot  quench  love, 
Neither  can  the  floods  drown  it : 

If  a  man  would  give  all  the  substance  of  his  house  for  love, 
He  would  utterly  be  contemned. 

{She  sings  a  folk  song  in  praise  of  purity.) 

8  We  have  a  little  sister, 
And  she  hath  no  breasts  : 
What  shall  we  do  for  our  sister 

In  the  day  when  she  shall  be  spoken  for? 

9  If  she  be  a  wall, 

We  will  build  upon  her  a  turret  of  silver : 

If  she  be  a  door, 

We  will  inclose  her  with  boards  of  cedar. 

10  I  am  a  wall,  and  my  breasts  like  the  towers  thereof: 
Then  was  I  in  his  eyes  as  one  that  found  peace. 

11  Solomon  had  a  vineyard  at  Baal-hamon  ; 
He  let  out  the  vinej^ard  unto  keepers  ; 

Every  one  for  the  fruit  thereof  was  to  bring  a  thousand  pieces  of  silver. 

12  My  vineyard,  which  is  mine,  is  before  me  : 
Thou,  0  Solomon,  shalt  have  the  thousand. 

And  those  that  keep  the  fruit  thereof  two  hundred. 

{She  cries  with  longing  for  her  beloved  to  come.) 

13  Thou  that  dwellest  in  the  gardens, 
The  companions  hearken  for  thy  voice  ; 
Cause  me  to  hear  it. 

14  Make  haste,  my  beloved, 

And  be  thou  like  to  a  roe  or  to  a  young  hart 
Upon  the  mountains  of  spices. 


THE  SONG  OF  SOI^GS 


CHAPTER 


1  THE  song  of  songs,  which  is  Solomon's. 

2  Lut  him  Iciss  me  with  the  kisses  of  his  mouth  : 
for  thy  love  is  better  than  wine. 

3  Because  of  the  savour  of  thy  good  ointments 
thy  name  is  as  ointment  poured  forth,  therefore  do 
the  virgins  love  thee. 

4  Draw  me,  we  will  run  after  thee  :  the  king  hath 
brought  me  into  his  chambers :  we  will  be  glad  and 
rejoice  in  thee,  we  will  remember  thy  love  more 
than  wine  :  the  upright  love  thee. 

5  I  am  black,  but  comely,  O  ye  daughters  of  Jeru- 
salem, as  the  tents  of  Kedar,  as  the  curtains  of 
Solomon. 

6  Look  not  upon  me,  because  I  am  black,  because 
the  sun  hath  looked  upon  me  :  my  mother's  chil- 
dren were  angry  with  me  ;  they  made  me  the  keeper 
of  the  vineyards;  but  mine  own  vineyard  have  I 
not  kept. 

7  Tell  me,  O  thou  whom  my  soul  loveth,  where 
thou  feedest,  where  thou  makest  thy  flock  to  rest  at 
noon  :  for  why  should  I  be  as  one  that  turneth 
aside  by  the  flocks  of  thy  companions? 

8  If  thou  know  not,  O  thou  fairest  among  women, 
go  thy  way  forth  by  the  footsteps  of  the  flock,  and 
feed  thy  kids  beside  the  shepherds'  tents. 


1  THE  Song  of  songs,  which  is  Solomon's. 

2  Let  him  kiss  me  with  the  kisses  of  his  mouth  : 
For  thy  love  is  better  than  wine. 

3  Thine  ointments  have  a  goodly  fragrance ; 
Thy  name  is  as  ointment  poured  forth  ; 
Therefore  do  the  virgins  love  thee. 

4  Draw  me  ;  we  will  run  after  thee. 

The  king  hath  brought  nie  into  his  chambers  : 

We  will  be  glad  and  rejoice  in  tliee. 

We  will  make  mention  of  thv  love  more  than  of 

wine : 
Rightly  do  they  love  thee. 

5  I  am  black,  but  comely, 

O  ye  daughters  of  Jerusalem, 

As  the  tents  of  Kedar, 

As  the  curtains  of  Solomon. 

6  Look  not  upon  me,  because  I  am  swarthy, 
Because  the  sun  hath  scorched  me. 

My  mother's  sons  were  incensed  against  me, 
They  made  me  keeper  of  the  vineyards  ; 
But  mine  own  vineyard  have  I  not  kept. 

7  Tell  me,  O  thou  whom  my  soul  loveth, 
Where  thou  feedest  thy  flock,  where  thou  makest 

it  to  rest  at  noon  : 
For  why  should  ]  be  as  one  that  is  veiled 
Beside  the  flocks  of  thy  companions? 

8  If  thou  know  not,  O  thou  fairest  among  women, 
Go  thy  way  forth  by  the  footsteps  of  the  flock, 
And  feed  thy  kids  beside  the  shepherds'  tents. 


Chap.  1.  The  title.  1.  The  Song  of 
songs.  The  best  of  all  songs.  The  word  used 
generally  signifies  a  song  in  honor  of  some  one, 
or  in  celebration  of  his  excellencies.  Which 
is  Solomon's.  Apparently  an  ascription  of 
author.ship  not  consistent  with  the  contents  of 
the  Song  itself.  The  verse  is  a  title  prefixed  by 
some  other  hand  than  that  of  the  author.  See 
Introduction. 

First  day,  1 :  2  to  2  :  7.  2.  Let  him  kiss 
me  .  .  .  For  thy  love,  etc.  The  speaker,  a 
maiden  taken  from  her  home  in  northern  Israel 
by  the  servants  of  King  Solomon  for  his  harem, 
longs  for  lier  absent  lover,  beginning  in  solilo- 
quy and  instantly  passing  to  the  more  vivid 
form  of  address,  as  if  her  lover  were  actually 
present.  3.  Ointments.  Ointments  and  per- 
fumes are  constantly  used  in  the  poem  to  indicate 
either  the  personal  excellencies  of  the  charac- 
ters, or,  more  directly,  the  means  of  adornment. 
At  the  supposed  time  of  the  poem  Palestine  was 
a  garden  filled  with  fruit  and  gum-bearing  trees, 
many  of  them  importations  from  other  lands 
and  highly  valued.     Thy  name.    The  mere 


mention  of  the  lover's  name  as,  in  Hebrew  cus- 
tom, significant  of  all  his  qualities,  affected  the 
mind  as  the  senses  would  be  by  fragrance,  at- 
tracting not  only  Shularaith,  but  all  the  virgins 
her  companions.  4.  Draw  me  ;  we  Avill  run. 
As  if  yet  in  the  freedom  of  her  native  suriound- 
ings  she  imagines  herself  and  companions  at 
play  with  her  lover.  But  then  the  sad  reality 
recurs  to  her:  The  king,  etc.  But  even  the 
royal  palace  is  comparatively  without  attrac- 
tions. 5.  I  am  black,  etc.  The  jealous 
women  have  mocked  her  sun-browned  face. 
She  explains  that  while  forced  to  keep  the  vine- 
yards of  others  her  own  beauty,  her  vineyard, 
had  been  neglected.  Yet  it  is  beauty  honored 
by  her  lover,  recognized  by  Solomon.  Divide 
the  speech  thus  in  meaning:  "I  am  black  as 
the  tents  of  Kedar,  Init  comely  as  the  curtains 
of  Solomon."  7.  As  one  that  is  veiled.  A 
woman  among  strangers  wearing  the  veil.  Why 
should  .she  be  dwelling  among  strangers  when  all 
her  longings  were  for  her  lover's  presence? 

8.  If  thou  know  not.      The  women  now 
speak  for  the  first  time.    With  sarcasm  they 
27 


28 


THE  SONG  OF  SONGS 


[Ch.  I. 


9  I  have  compared  thee,  O  my  love,  to  a  com- 
pany of  horses  in  Pharaoh's  chariots. 

lo"  Thy  cheeks  are  comely  with  rows  of  jewels,  thy 
neck  with  chains  of  gold. 

11  We  will  make  thee  borders  of  gold  with  studs 
of  silver. 

12  While  the  king  sitleth  at  his  table,  my  spike- 
nard sendeth  forth  the  smell  thereof. 

13  A  bundle  of  myrrh  is  my  well  beloved  unto 
me  ;  he  shall  lie  all  night  betwixt  my  breasts. 

14  My  beloved  is  unto  me  as  a  cluster  of  camphire 
in  the  vineyards  of  Engedi. 

15  Behold,  thou  art  fair,  nay  love  ;  behold,  thou 
art  fair  ;  thou  hast  doves'  eyes. 

16  Behold,  thou  art  fair,  my  beloved,  yea,  pleas- 
ant :  also  our  bed  is  green. 

17  The  beams  of  our  house  are  cedar,  and  our 
rafters  of  flr. 


9  I  have  compared  thee,  O  my  love. 
To  a  steed  in  Pharaoh's  chariots. 

10  Thy  cheeks  are  comely  with  plaits  of  hair, 
Thy  neck  with  strings  of  jewels. 

11  We  will  make  thee  plaits  of  gold 
With  studs  of  silver. 

12  While  the  king  sat  at  his  table. 

My  spikenard  sent  forth  its  fragrance. 

13  My  beloved  is  unto  me  as  a  bundle  of  myrrh, 
That  lieth  betwixt  my  breasts. 

14  My  beloved  is  unto  me  as  a  cluster  of  henna- 

flowers 
In  the  vineyards  of  Engedi. 

15  Behold,  thou  art  fair,  my  love ;  behold,  thou  art 

fair; 
Thine  eyes  are  as  doves. 

16  Behold,  thou  art  fair,  my  beloved,  yea,  pleasant : 
Also  our  couch  is  green. 

17  The  beams  of  our  liou.se  are  cedars. 
And  our  rafters  are  firs. 


advise  her  to  search,  as  a  shepherdess  or  an  im- 
modest woman  looking  for  a  lover. 

9.  Solomon  enters  and  seeks  to  win  her  love. 
A  steed.  A  favorite  horse  was  the  most  pre- 
cious possession,  and  especially  at  this  time 
when  the  introduction  of  horses  and  chariots 
into  Palestine  was  recent.  Although  the  use  of 
horses  had  been  forbidden  at  an  early  time  (oeut. 
n  :  16),  David  had  established  a  force  of  cavalry 
and  chariots  in  his  army  (2  sam.  s  :  4)^  and  Solo- 
mon increased  the  force  to  an  immense  number 
(1  Kings  4  :  26)).  This  was  brought  about  by 
Solomon's  connection  with  Egypt,  and  the  refer- 
ence to  the  chariots  of  Pharaoh  is  thus  to  be  ex- 
plained. Possibly  the  name  "  Pharaoh-chariot " 
was  applied  to  the  chariots  in  Solomon's  king- 
dom as  having  been  introduced  from  Egypt. 
The  word  for  "horse"  is  literally  "  mare  "  in 
this  passage.  The  comparison  is  not  only  of 
pride  and  gracefulness,  but  of  overcoming 
strength,  as  in  4  :  4  and  6  :  4.  10.  Cheeks 
are  comely  with  plaits.  Either  plaits  of 
hair  or  chains  of  coins  gathered  in  loops  like 
the  copper  or  silver  pieces  seen  to-day  in  Syria 
upon  the  girls  and  young  women.  Instead  of 
these  the  king  will  give  her  rich  ornaments 
worthy  of  his  state.  Perhaps  there  is  still  a 
reference  to  the  barbaric  way  in  which  favorite 
steeds  were  caparisoned. 

13.  While  the  king  sat,  etc.  Shulamith 
answers  that  her  happiness  is  not  in  these 
things,  nor  even  in  the  king's  presence,  for 
while  he  was  feasting  with  his  lords  her  thoughts 
were  with  her  absent  lover.  My  spikenard. 
The  attractions  of  her  lover  were  always  present 
to  her,  like  the  penetrating  odor  of  nard.  The 
king  could  forget  her  for  the  hour  when  he  was 
feasting;  she  could  not  for  a  moment  forget  her 
beloved.  13.  Bundle  of  myrrh.  A  little  bag 
containing  gum,  or  more  probably  a   vial  of 


semi-fluid  ointment,  which  was  very  precious, 
and  was  worn  about  the  person  all  the  time. 
Isa.  3  :  20,  A.  V.,  "tablets,"  Marg.,  "houses  of 
the  soul";  R.  V.,  "perfume  boxes."  These 
"soul  houses"  were  the  symbols  of  love,  the 
precious  ointment  lying  next  the  heart  even  at 
night,  signifying  that  the  spirit  of  the  beloved 
one  was  imprisoned  there  like  the  ointment  in 
the  vial.  Comi^are  the  simile  in  Tennyson's 
songin  "The  Miller's  Daughter."  14.  Henna" 
flowers.  A  species  of  cypress  indigenous  to 
India,  perhaps  imported  for  the  royal  gardens. 
Engedi  was  an  oasis  of  great  natural  luxuriance 
near  the  terrible  desert  of  the  Dead  Sea,  and  at 
the  entrance  of  a  desolate  pass  across  the  hill- 
country  of  the  desert  of  Judea.  It  was  one  of 
the  most  beautiful  spots  in  Palestine,  and  was 
renowned  throughout  the  land. 

15.  Solomon  speaks,  but  his  words  seem  only 
to  incite  the  maiden  to  further  expressions  of 
love  for  her  own,  and  his  words  only  suggest  the 
application  of  them  by  her  to  the  only  one  for 
whom  she  cherishes  such  sentiments  of  affection. 
Thine  eyes  are  as  doves.  Gentleness  and 
sweetness,  trustfulness  yet  timidity,  are  indi- 
cated as  the  expression  of  the  maiden's  eyes. 

16.  Thou  art  fair,  my  beloved.  Shula- 
mith takes  the  very  words  of  the  king,  only 
changing  them  to  insert  her  own  peculiar  ap- 
pellation for  her  lover,  which  throughout  marks 
her  speech  of  him,  and  which  we  translate  by  the 
word  "  beloved."  Our  couch  is  green.  It  is 
the  remembrance  of  the  grassy  banks  in  her  own 
country  on  which  she  and  her  lover  had  met. 

17.  The  beams,  etc.  The  king  contrasts 
the  rustic  ideals  of  the  maiden  with  the  splen- 
dor of  his  palace  in  which  he  would  have  her 
make  her  home.  The  cedars  of  Lebanon,  most 
costly  of  all  wood,  had  been  u.sed  in  its  build- 
ing (2  Sam.  5  :  11),  and  its  rafters  were  the  strong 


Ch.II.] 


THE  SONG  OF  SONGS 


29 


CHAPTER    II. 


1  I  AM  the  rose  of  Sharon,  and  the  lily  of  the 
valleys. 

2  As  the  lily  among  thorns,  so  is  my  love  among 
the  daughters. 

3  As  the  apple  tree  among  the  trees  of  the  wood, 
so  is  my  beloved  among  the  sons.  I  sat  down  under 
his  shadow  with  great  delight,  and  his  fruit  was 
sweet  to  my  taste. 

4  He  brought  mo  to  the  bauqueting  house,  and 
his  banner  over  me  was  love. 

5  Stay  me  with  flagons,  comfort  me  with  apples : 
for  1  am  sick  of  love. 

6  His  left  hand  is  under  my  head,  and  his  right 
hand  doth  embrace  me. 

7  I  charge  you,  O  ye  daughters  of  Jerusalem,  by 
the  roes,  and  by  the  hinds  of  the  Held,  that  ye  stir 
not  up,  nor  awake  my  love,  till  he  please. 

8  The  voice  of  my  beloved  !  behold,  he  cometh 
leaping  upon  the  mountains,  skipping  upon  ilie 
hills. 

9  My  beloved  is  like  a  roe  or  a  young  hart:  be- 
hold, he  standeth  behind  our  wall,  he  looketh  forth 


1  I  AM  a  rose  of  Sharon, 
A  lily  of  the  valleys. 

2  As  a  lily  among  thorns. 

So  is  my  love  among  the  daughters. 

3  As  the  apple  tree  among  the  trees  of  the  wood 
So  is  my  beloved  among  the  sons.  ' 
I  sat  down  under  his  shadow  with  great  delight 
And  his  fruit  was  sweet  to  my  taste.  ' 

4  He  brought  me  to  the  banqueting  house. 
And  his  banner  over  me  was  love. 

5  Stay  ye  me  with  raisins,  comfort  me  with  apples  ■ 
For  I  am  sick  of  love. 

G  His  left  hand  is  under  my  head, 
And  his  right  hand  doth  embrace  me. 

7  I  adjure  you,  O  daughters  of  Jerusalem, 
By  the  roes,  and  by  the  hinds  of  the  field, 
That  ye  stir  not  up,  nor  awaken  love. 
Until  it  plea.se. 

8  The  voice  of  my  beloved !  behold,  he  cometh. 
Leaping  upon  the  mountains,  skipping  upon  the 

hills. 

9  My  beloved  is  like  a  roe  or  a  young  hart : 
Behold,  he  standeth  behind  our  wall, 


firs  capable  of  upholding  the  wide  expanse  of 
roof,  made  of  stone,  placed  upon  them. 

Chap.  2.  1.  In  coutrast  with  the  king's 
tempting  splendor,  Shulamith  declares  herself 
unsuited  to  the  life  in  such  a  palace ;  she  is, 
rather,  a  natural  flower,  the  rose  of  Sharon,  the 
wide  plain  that  extends  along  the  coast,  greet- 
ing the  traveler  to-day  with  its  luxuriant  growtli 
of  sward  and  flowers  and  abundant  grain.  Lily. 
Perhaps  the  scarlet  anemone  of  Palestine. 

2.  With  a  deft  turn  of  Shulamith's  word, 
Solomon  declares  her  peerless  even  as  a  lily,  all 
other  women  being  only  as  thorns  in  comparison. 

3.  Apple  tree.  Shulamith,  deaf  to  the 
skillful  flattery  of  the  king,  turns  her  thought 
again  to  her  beloved.  He  is  like  an  apple  tree, 
so  much  more  beautiful  and  delight-giving  than 
the  wild  trees  of  the  forest.  The  apple,  fragrant 
and  sweet,  yet  indigenous  and  not  depending 
upon  cultivation,  offered  one  of  the  most  palat- 
able fruits  of  Palestine.  I  sat  down,  etc. 
Protection  and  delight  are  mingled  in  the  figure. 
4.  His  banner  over  me  was  love.  No 
silken  canopy,  no  royal  standard,  was  needed, 
for  her  lover  was  enough,  and  his  love  would 
give  all  protection  and  glorj^.  The  banqnet- 
ing  house  is  a  sign  of  the  complete  satisfac- 
tion of  her  lot.  She  needs  no  palatial  hall  and 
many  companions,  if  only  she  can  have  her 
beloved.  5.  Stay  ye  me  with  raisins,  etc. 
Literally,  raisin  cakes,  or  cakes  of  pressed 
grapes.  Raisins  and  apples,  refreshing  fruits, 
with  a  reference  to  what  she  has  said  about  her 
lover — so  strong  is  her  love  that  she  almost 
faints  beneath  it,  and  the  strength  and  stimu- 


lating power  of  her  beloved,  so  like  apples  and 
the  pressed  vine-fruit,  alone  can  comfort  her. 
6.  His  left  hand,  etc.  R.  V.,  "Let  his  left 
hand  be  under  my  head,"  or,  as  Professor  Cur- 
tiss  suggests  (citing  Driver,  "  A  Treatise  on  the 
Use  of  the  Hebrew  Tenses,"  Loudon,  1892,  pp. 
13,  14;,  "His  left  hand  would  be  under  my 
head,"  if  he  were  to  be  brought  to  comfort  her. 
There  is  no  mystic  significance,  as  some  would 
suggest,  in  the  reference  to  the  left  and  right 
hand.  7.  I  adjure  you.  Shulamith  turns  to 
the  women  of  the  harem,  to  whom  the  purity  and 
faithfulness  of  her  own  love  are  strange,  and  be- 
seeches them  to  regard  love  as  sacred,  not  the 
creation  of  artificial  circumstances  or  forced 
desire.  By  the  roes,  etc.  By  all  the  natural 
and  simple  laws  of  Ihe  wild  and  spontaneous 
life  around  them.  Stir  not  up,  nor  awaken 
love.  Until  it  please.  The  A.  V.  here  is 
wholly  unintelligible.  A  mere  adjuration  not 
to  awaken  a  lover  until  he  is  ready  to  be  awaked 
is  feeble,  the  end  to  be  gained  too  feeble  for  tlie 
adjuration.  The  R.  V.  gives  tlie  verse  the 
proper  dignity. 

Second  day,  2  :  8  to  3  :  5.  8.  The  voice 
of  my  beloved!  Shulamith  and  the  daugh- 
ters of  Jerusalem  are  alone  in  the  women's 
apartments  of  the  palace.  The  maiden  speaks 
in  soliloquy,  apparently  not  regarding  the  pres- 
ence of  her  companions,  who,  liowever,  are 
watching  her  in  ill-natured  amusement.  Shula- 
mith is  recalling  vividly  her  lover's  voice,  ap- 
pearance, actions,  words,  as  an  absent  girl  might 
do.  Leaping  upon  the  mountains,  etc. 
AVith  the  agility  of  a  shepherd  and  the  eager- 
ness of  a  lover  to  reach  his  loved  one.     9.  Our 


10 


THE  SONG  OF  SONGS 


[Ch.  III. 


at   the  windows,    shewing   himself    through    the 
lattice. 

10  My  beloved  spake,  and  said  unto  me,  Rise  up, 
my  love,  my  fair  one,  and  come  away. 

11  For,  lo,  the  winter  is  past,  the  rain  is  over  and 
gone ; 

12  The  flowers  appear  on  the  earth  ;  the  time  of 
the  singing  of  birds  is  come,  and  the  voice  of  the 
turtle  is  heard  in  our  land  ; 

13  The  fig  tree  putteth  forth  her  green  figs,  and 
the  wines  ivith  the  tender  grape  give  a  <7ood  smell. 
Arise,  my  love,  my  fair  one,  and  come  away. 

14  O  my  dove,  that  art  in  the  clefts  of  the  rock,  in 
the  secret  places  of  the  stairs,  let  me  see  thy  counte- 
nance, let  me  hear  thy  voice  ;  for  sweet  is  thy  voice, 
and  thy  countenance  is  comely. 

15  Take  us  the  foxes,  the  little  foxes,  that  spoil 
tlie  vines :  for  our  vines  liave  tender  grapes. 

16  My  beloved  is  mine,  and  I  am  his :  he  feedeth 
among  the  lilies. 

17  Until  the  day  break,  and  the  shadows  flee 
away,  turn,  my  beloved,  and  be  thou  like  a  roe  or 
a  young  hart  upon  the  mountains  of  Betlier. 


He  looketh  in  at  the  windows, 

He  sheweth  himself  through  the  lattice. 

10  My  beloved  spake,  and  said  unto  me, 

Rise  up,  my  love,  my  fair  one,  and  come  away 

11  For,  lo,  the  winter  is  past, 
The  rain  is  over  and  gone ; 

12  The  flowers  appear  on  the  earth  ; 

The  time  of  the  singing  of  birds  is  come. 

And  the  voice  of  the  turtle  is  heard  in  our  laud  ; 

13  The  fig  tree  ripeneth  her  green  figs, 
And  the  vines  are  in  blossom. 
They  give  forth  their  fragrance. 

Arise,  my  love,  my  fair  one,  and  come  away. 

14  O  my  dove,  that  art  in  the  clefts  of  the  rock,  in 

the  covert  of  the  steep  place. 
Let  me  see  thy  countenance,  let  me  hear  thy 

voice ; 
For  sweet  is  thy  voice,  and  thy  countenance  is 

comely. 

15  Take  us  the  foxes,  tlie  little  foxes,  that  spoil  the 

vineyards ; 
For  our  vineyards  are  in  blossom. 

16  My  beloved  is  mine,  and  I  am  his : 
He  feedeth  his  fiock  among  the  lilies. 

17  Until  the  day  be  cool,  and  the  shadows  flee  away, 
Turn,  my  be"loved,  and  be  thou  like  a  roe  or  a 

young  hart 
Upon  the  mountains  of  Bether. 


CHAPTER    III. 


1  BY  night  on  my  bed  I  sought  him  whom  my 
soul  loveth  :  I  sought  him,  but  I  found  him  not. 

2  I  will  rise  now,  and  go  about  the  city  in  the 
streets,  and  in  the  broad  ways  I  will  seek  him  whom 
my  soul  loveth  :  I  sought  him,  but  I  found  him  not. 

3  The  watchmen  that  go  about  the  city  found 
me :  to  whom  I  said,  Saw  ye  him  whom  my  soul 
loveth? 


1  BY  night  on  my  bed  I  sought  him  whom  my 

soul  loveth : 
I  sought  him,  but  I  found  him  not. 

2  I  said,  I  will  rise  now,  and  go  about  the  city, 
In  the  streets  and  in  the  broad  ways, 

I  will  seek  him  whom  my  soul  loveth : 
I  sought  him,  but  I  found  him  not. 

3  The  watchmen  that  go  about  the  city  found  me  : 
To  whom  I  said,  Saw  ye  him  whom  my  soul 

loveth  ? 


wall.  The  wall  of  the  house,  behind  which  he 
playfully  hides  and  then  suddenly  shows  him- 
self at  the  latticed  windows.  11.  Winter  .  .  . 
rain.  The  winter  rains  in  Palestine  make  out- 
of-door  life  impossible.  But  the  first  spring  is 
the  most  delightful  season  of  the  year.  Already 
trees  are  budding,  grass  springing,  and  the  foun- 
tains and  water  courses  are  full.  The  freshness 
of  nature  in  this  paragraph  is  in  distinct  con- 
trast with  the  dull,  monotonous,  artificial  life  of 
the  city  and  palace.  12.  The  turtle.  A  spe- 
cies of  dove  that  migrates  to  Egypt  in  the  colder 
seasons  and  returns  in  the  spring.  13.  The 
fig  tree  ripeneth  her  green  figs.  The  fruit 
of  the  fig  is  put  forth  very  early  in  March,  and 
before  the  leaves  have  come  to  maturity.  Com- 
pare the  curse  upon  the  fig  tree  in  the  Gospel, 
as  related  by  Mark  (ii  :  12-u),  showing  that 
leaves  and  fruit  were  naturally  together  upon 
the  tree,  while  if  the  leaves  only  were  there  it 
was  an  unnatural  case,  and  the  tree  with  its 
foliage  of  profession  might  well  be  made  the 
accursed  type  of  the  pharisaic  spirit,  full  of  fair 
promise  but  barren  in  deed.  14.  Clefts  of 
the  rock.  Timid  and  gentle,  the  dove  builds 
her  nest  in  places  inaccessible. 

15.  Take  us  the  foxes.    It  is  best  to  sup- 
pose that  the  maiden  here  sings  a  snatch  of  song. 


such  as  the  vinedressers  often  would  sing.  Her 
imagination  has  heard  her  lover  calling  her 
voice  sweet ;  therefore  she  sings  as  he  had  often 
heard  her.  Foxes  are  fond  of  grapes,  as  in 
JSsop's  fable.  The  young  foxes  were  especially 
the  enemies  of  the  vineyards,  as  they  nibbled 
the  tender  shoots.  16.  This  verse  is  a  return 
to  her  own  speech.  17.  Until  the  day  be 
cool,  and  the  shadows  flee  away.  That 
is,  during  the  heated  hours,  when  men  usually 
remained  quiet,  her  lover  should  hasten  to  her 
side,  that  they  might  enjoy  the  cool  evening 
together.  Mountains  of  Bether.  Or,  moun- 
tains of  separation,  the  mountains  that  divided 
the  lovers,  from  the  Hebrew  bnthar,  to  cut  up. 
Perhaps  we  should  read  "the  craggy  moun- 
tains," difficult  to  pass. 

Chap.  3.  1.  By  night,  etc.  Shulamith 
now  relates  a  dream  to  the  women.  She  seemed 
to  search  through  the  mazes  of  a  city,  its  streets 
and  squares  (broad  ways).  The  watchmen 
found  her,  and  in  her  rustic  innocence  she  sup- 
posed that  they  must  know  her  lover;  but  she 
could  learn  nothing  from  them.  At  last,  sud- 
denly, she  met  her  lover  and  took  him  to  her 
mother's  home,  that  place  in  all  the  world  where 
a  maiden  and  her  lover  may  most  safely  and 


Ch.  IV.] 


THE  SONG  OF  SONGS 


31 


4  It  was  but  a  little  that  I  passed  from  them,  but 
I  found  him  whom  my  soul  lovuth  :  1  liuld  him 
and  would  not  let  him  go,  until  I  had  brought  him 
into  my  mother's  house,  and  into  the  chamber  of 
her  that  conceived  me. 

a  I  charge  you,  O  ye  daughters  of  Jerusalem,  by 
the  roes,  and  by  the  hinds  of  the  field,  that  ye  stir 
not  up,  nor  awake  my  love,  till  he  please. 

6  Who  is  this  that  cometh  out  of  the  wilderness 
like  pillars  of  smoke,  perfumed  with  myrrh  and 
frankincense,  with  all  powders  of  the  merchant? 

7  Behold  his  bed,  which  is  Solomon's  ;  threescore 
valiant  men  are  about  it,  of  the  valiant  of  Israel. 

8  They  all  hold  swords,  being  expert  in  war: 
every  man  hath  his  sword  upon  his  thigh  because 
of  fear  in  the  night. 

9  King  Solomon  made  himself  a  chariot  of  the 
wood  of  Lebanon. 

10  He  made  the  pillars  thereof  of  silver,  the  bot- 
tom thereof  of  gold,  the  covering  of  it  of  purple, 
the  mid.st  thereof  being  paved  with  love,  for  the 
daughters  of  Jerusalem. 

11  Go  forth,  O  ye  daughters  of  Zion,  and  behold 
king  Solomon  with  the  crown  wherewith  his  mother 
crowned  him  in  the  day  of  his  espousals,  and  in  the 
day  of  the  gladness  of  his  heart. 


4  It  was  but  a  little  that  I  pa.ssed  from  them 
When  I  found  him  whom  my  soul  loveth  : 
I  held  him,  and  would  not  let  him  go. 

Until  I  had  brought  him  into  my  mother's  house 
And  into  the  chamber  of  her  that  conceived  me. 

5  I  adjure  you,  O  daughters  of  Jerusalem, 
By  the  roes,  and  by  the  hinds  of  the  field, 
That  ye  stir  not  up,  nor  awaken  love. 
Until  it  please. 

C  Who  is  this  that  cometh  up  out  of  the  wilder- 
ness like  pillars  of  smoke, 

Perfumed  with  myrrh  and  frankincense. 

With  all  powders  of  the  merchant'.' 
7  Behold,  it  is  the  litter  of  Solomon  ; 

Threescore  mighty  men  are  about  it. 

Of  the  mighty  men  of  Israel. 
S  They  all  handle  the  sword,  and  are  expert  in  war : 

Every  man  hath  his  sword  upon  his  thigh. 

Because  of  fear  in  the  night. 
9  King  Solomon  made  himself  a  palanquin 

Of  the  wood  of  Lebanon. 

10  He  made  the  pillars  thereof  of  silver. 

The  bottom  thereof  of  gold,  the  seat  of  it  of 

purple. 
The  mid.st  thereof  being  paved  with  love. 
From  the  daughters  of  Jerusalem. 

11  Go  forth,  O  ye  daughters  of  Zion,  and  behold 

king  Solomon, 
With  the  crown  wherewith  his  mother   hath 

crowned  him  in  the  day  of  his  espf)usals, 
And  in  the  day  of  the  gladness  of  his  heart. 


CHAPTER    IV 


1  BEHOLD,  thou  art  fair,  my  love;  behold,  thou 
art  fair  ;  thou  hast  doves'  eyes  within  thy  locks  :  thy 
hair  is  as  a  flock  of  goats,  that  appear  from  Mount 
Gilead. 

2  Thy  teeth  are  like  a  flock  of  sheep  that  are  even 
shorn,  which  came  up  from  the  wasliing  ;  whereof 
every  one  bear  twins,  and  none  is  barren  among 
thern. 

3  Thy  lips  are  like  a  thread  of  scarlet,  and  thy 
speech  is  comely :  thy  temples  are  like  a  piece  o"f 
a  pomegranate  within  thy  locks. 

4  Thy  neck  is  like  the  tower  of  David  builded 
for  an  armoury,  whereon  there  hang  a  thousand 
bucklers,  all  shields  of  mighty  men. 


1  BEHOLD,  thou  art  fair,  my  love ;  behold,  thou 

art  fair ; 
Thine  eyes  are  as  doves  behind  thy  veil : 
Thy  hair  is  as  a  flock  of  goats. 
That  lie  along  the  side  of  mount  Gilead. 

2  Thy  teeth  are  like  a  flock  of  ewes  that  are  newly 

shorn. 
Which  are  come  up  from  the  washing  ; 
Whereof  every  one  hath  twins. 
And  none  is  bereaved  among  them. 

3  Thy  lips  are  like  a  thread  of  scarlet. 
And  thy  mouth  is  comely  : 

Thy  temples  are  like  a  piece  of  pomegranate 
Behind  thy  veil. 

4  Thy  neck  is  like  the  tower  of  David  builded  for 

an  armoury. 
Whereon  there  hang  a  thousand  bucklers. 
All  the  shields  of  the  mighty  men. 


happily  be.  5.  The  first  recurrence  of  the  re- 
frain in  which  the  moral  purpose  of  the  Song  is 
declared     It  is  the  motif  of  the  symphony- 

Third  day,  3  ;  6  to  5  : 1.  6.  Who  is  this, 
etc.  The  women  of  the  palace,  with  Shulamith, 
looking  from  the  lattices  see  the  royal  litter  ap- 
proaching the  harem,  and  they  break  forth  into 
a  chant  of  greeting  to  the  monarch.  9.  A 
palanquin.  In  the  East,  and  particularly  in 
Palestine,  the  ways  are  often  inaccessible  to 
wheeled  vehicles,  and  at  all  times  the  palanquin, 
borne  by  men  or  mules,  was  more  luxurious  for 
riding  than  the  chariot  without  springs.  The 
luxury  of  the  royal  equipage  as  here  depicted  is 
in  accord  with  all  that  we  know  about  Solomon's 
court.  10.  Paved  with  love.  The  interior 
was  overlaid  with  some  rich  work  made  by  the 
women  of  the  palace.  11.  Go  forth,  etc.  The 
women  go  to  the  entrance  of  the  women's  npart- 


ments  to  meet  the  king.     'With  the  crown. 

Perhaps  Solomon  had  decked  himself  witli  un- 
usual magnificence  to  win  the  Shulamite.  He 
may  have  put  on  the  crown  that  his  mother  had 
placed  on  his  head,  in  accordance  with  Oriental 
custom,  many  years  before,  when  he  had  es- 
poused the  daughter  of  Pharaoh  ;  or  perhaps  he 
intended  now  to  raise  this  peasant  girl  to  an 
equality  witli  his  queen  ;  or  the  language  may 
serve  only  in  an  ininginative  way  to  suggest  that 
Solomon  comes  with  tlie  purpose  of  a  bridegroom 
in  his  heart. 

Chap.   4.      1.    Behold,  thou   art   fair. 

Solomon  addresses  Sluilamith  and  by  varied 
comparisons  praises  her  beauty.  2.  None  is 
bereaved.  The  whole  comparison  is  to  show 
the  whiteness  and  perfection  of  the  teeth.  4. 
Tower  of  David.    Symmetry  and  strength 


32 


THE  SONG  OP  SONGS 


[Ch. IV. 


5  Thy  two  breasts  are  like  two  young  roes  that 
are  twins,  which  feed  among  the  lilies. 

6  Until  the  day  break,  and  the  shadows  flee 
away,  I  will  get  me  to  the  mountain  of  myrrh,  and 
to  the  hill  of  frankincense. 

7  Thou  art  all  fair,  my  love ;  there  is  no  spot  in 
thee. 

8  Come  with  me  from  Lebanon,  my  spouse,  with 
me  from  Lebanon :  look  from  the  top  of  Amana, 
from  the  top  of  Shenirand  Hermon,  from  the  lions' 
dens,  from  the  mountains  of  the  leopards. 

9  Thou  hast  ravished  my  heart,  my  sister,  my 
spouse ;  thou  hast  ravished  my  heart  with  one  of 
thine  eyes,  with  one  chain  of  thy  neck. 

10  How  fair  is  thy  love,  my  sister,  my  spouse! 
how  much  better  is  thy  love  than  wine!  and  the 
smell  of  thine  ointments  than  all  spices  ! 

11  Thy  lips,  O  my  spouse,  drop  as  the  honeycomb  : 
honey  and  milk  are  under  thy  tongue;  and  the 
smell  of  thy  garments  is  like  the  smell  of  Lebanon. 

12  A  garden  inclosed  is  my  sister,  my  spouse ;  a 
spring  shut  up,  a  fountain  sealed. 

13  Thy  plants  are  an  orchard  of  pomegranates, 
with  pleasant  fruits;  camphire,  with  spikenard, 

14  Spikenard  and  saffron ;  calamus  and  cinna- 
mon, with  all  trees  of  frankincense;  myrrh  and 
aloes,  with  all  the  chief  spices : 

15  A  fountain  of  gardens,  a  well  of  living  waters, 
and  streams  from  Lebanon. 

16  Awake,  O  north  wind  ;  and  come,  thou  south  ; 
blow  upon  my  garden,  that  the  spices  thereof  may 
flow  out.  Let  my  beloved  come  into  his  garden, 
and  eat  his  pleasant  fruits. 


5  Thy  two  breasts  are  like  two  fawns  that  are 

twins  of  a  roe. 
Which  feed  among  the  lilies. 

6  Until  the  day  be  cool,  and  the  shadows  flee  away, 
I  will  get  me  to  the  mountain  of  myrrh. 

And  to  the  hill  of  frankincense. 

7  Thou  art  all  fair,  my  love  ; 
And  there  is  no  spot  in  thee. 

8  Come  with  me  from  Lebanon,  my  bride, 
With  me  from  Lebanon  : 

Look  from  the  top  of  Amana, 
From  the  top  of  Senir  and  Hermon, 
From  the  lions'  dens. 
From  the  mountains  of  the  leopards. 

9  Thou    hast  ravished  my  heart,  my  sister,  my 

bride ; 
Thou  hast  ravished  my  heart  with  one  of  thine 

eyes, 
With  one  chain  of  thy  neck. 

10  How  fair  is  thy  love,  my  sister,  my  bride! 
How  much  better  is  thy  love  than  wine ! 

And  the  smell  of  thine  ointments  than  all  man- 
ner of  spices ! 

11  Thy  lips,  O  my  bride,  drop  as  the  honeycomb: 
Honey  and  milk  are  under  thy  tongue ; 

And  the  smell  of  thy  garments  is  like  the  smell 
of  Lebanon. 

12  A  garden  shut  up  is  my  sister,  my  bride ; 
A  spring  shut  up,  a  fountain  sealed. 

13  Thy  shoots  are  an  orchard  of   pomegranates, 

with  precious  fruits ; 
Henna  with  spikenard  plants, 

14  Spikenard  and  saffron, 

Calamus  and  cinnamon,  with  all  trees  of  frank- 
incense ; 
Myrrh  and  aloes,  with  all  the  chief  spices. 

15  Thou  art  a  fountain  of  gardens, 
A  well  of  living  waters, 

And  flowing  streams  from  Lebanon. 

16  Awake,  O  north  wind  ;  and  come,  thou  south  ; 
Blow  uDon  my  garden,  that  the  spices  thereof 

may  flow  out. 
Let  my  beloved  come  into  his  garden. 
And  eat  his  precious  fruits. 


are  signified.    A  thousand  bucklers.    The 

hanging  of  shields  iu  an  armory  showed  the 
power  of  the  king,  and  often  these  warlike  orna- 
ments were  the  pride  of  monarchs.  Solomon 
had  hung  in  his  palace  two  hundred  targets  of 
beaten  gold  and  three  hundred  shields  of  beaten 
gold  (1  Kings  10  :  16,  17).  6.  Mouiitain  of 
myrrh.  All  through  the  heated  day  the  king 
would  betake  himself  to  the  cool  and  odorous 
delights  of  his  refuge  with  his  love,  like  a  moun- 
tain covered  with  spicy  woods.  8.  Come  Avith 
me  from  Lebanon.  The  king  now  seeks  to 
entice  the  maiden  by  reminding  her  of  the  ex- 
tent of  his  kingdom.  Amana  .  .  .  Senir  .  .  . 
Hermon.  Amana  was  that  part  of  the  anti- 
Lebanon  range  from  which  flowed  the  river  of 
the  same  name,  giving  life  to  the  oasis  and  city 
of  Damascus.  Hermon  is  the  great  peak  now 
known  by  that  name,  and  Senir  a  part  of  the 
anti-Lebanon  sometimes  confounded  with  Her- 
mon (Deut.  3  :  9  ;  1  Chron.  5  :  23).      From  thcSe  lofticst 

peaks  they  could  look  even  to  the  boundaries  of 
the  kingdom.  Lions'  dens.  These  words 
have  occasioned  needless  perplexity,  many  in- 
terpreters resorting  to  a  reference  to  the  throne 


of  Solomon  surrounded  by  carved  lions  (i  Kings 
10  :  18-20),  and  making  the  "mountains  of  the 
leopards"  refer  to  the  palaces  of  the  courtiers! 
The  reference  is  simple.  These  outlying  moun- 
tains were  infested  with  wild  beasts,  but  even 
these  savage  places  were  within  the  limit  of  the 
broad  domain  which  Solomon  would  share  with 
his  queen.  12.  A  garden  shut  up.  Kept 
solely  for  its  owner's  enjoyment.  A  fountain 
sealed.  A  spring  near  Solomon's  Pools,  a  few 
miles  south  of  Bethlehem,  is  to-day  inclosed 
and  called  the  Sealed  Fountain.  In  a  land 
where  water  is  always  so  precious,  a  fountain 
might  well  be  secured  against  all  contamina- 
tion. 13.  Henna.  See  note  on  1  :  14.  15. 
Fountain  of  gardens.  Like  the  Abana  and 
Pharpar,  producing  fertile  plains,  the  oasis 
of  gardens  and  orchards  in  which  Damascus 
stands. 

16.  Awake,  O  north  wind,  etc.  Shula- 
mith,  taking  up  the  figure  suggested  by  the 
king  in  the  word  gardens,  refers  to  herself 
as  belonging  to  her  lover,  not  to  the  king,  and 
desiring  that  she  may  be  made  most  satisfying 
to  him. 


Ch.V.] 


THE  SONG  OF  SONGS 


33 


CHAPTER    V. 


1  I  AM  come  into  my  garden,  my  sister,  my  spouse : 
I  have  gathered  my  myrrh  with  my  spice  ;  1  have 
eaten  my  honeycomb  with  my  honey ;  I  have 
drunk  my  wine  with  my  milk :  eat,  O  friends ; 
drink,  yea,  drink  abundantly,  O  beloved. 

2  I  sleep,  but  my  heart  waketh :  it  is  the  voice  of 
my  beloved  that  kuocketh,  saying.  Open  to  me,  my 
sister,  my  love,  my  dove,  my  undeliled  :  for  my 
head  is  filled  with  dew,  and  my  locks  with  the 
drops  of  the  night. 

3  1  have  put  off  my  coat ;  how  shall  I  put  it  on  ? 
I  have  washed  my  feet;  how  shall  I  defile  them? 

4  My  beloved  put  in  his  hand  by  the  hole  of  the 
door,  and  my  bowels  were  moved  for  him. 

5  I  rose  up  to  open  to  my  beloved  ;  and  my  hands 
dropped  with  myrrh,  and  my  fingers  with  sweet 
smelling  myrrh,  upton  the  handles  of  the  lock. 

6  1  opened  to  my  beloved  ;  but  my  beloved  had 
withdrawn  himself,  and  was  gone  :  my  soul  failed 
when  he  spake  :  I  sought  him,  but  I  could  not  find 
him  :  I  called  him,  but  he  gave  me  no  answer. 

7  The  watchmen  that  went  about  the  city  found 
me,  they  smote  me,  they  wounded  me  ;  the  keepers 
of  the  walls  took  away  my  veil  from  me. 

8  I  charge  you,  O  daughters  of  Jerusalem,  if  ye 
find  my  beloved,  that  ye  tell  him,  that  1  am  sick  of 
love. 


1  I  AM  come  into  my  garden,  my  sister,  my  bride: 
I  have  gathered  my  myrrh  with  mv  spice  ; 

I  have  eaten  my  lioneycomb  with  iny  houey  ; 

I  have  drunk  my  wine  with  my  milk. 

Eat,  O  friends ; 

Drink,  yea,  drink  abundantly,  O  beloved. 

2  I  was  asleep,  but  mv  heart  waked  : 

It  is  the  voice  of  "my  beloved  that  knocketh, 

saying, 
Open  to  me,  my  sister,  my  love,  my  dove,  my 

undefiled  : 
For  my  head  is  filled  with  dew. 
My  locks  with  the  drops  of  the  night. 

3  I  have  put  off  my  coat ;  how  shall  1  put  it  on? 

I  have  washed  my  feet ;  how  shall  I  defile  them  ? 

4  My  beloved  put  in  his  hand  by  the  hole  of  the 

door, 
And  my  heart  was  moved  for  him. 

5  I  rose  up  to  open  to  my  beloved  ; 
And  my  hands  dropped  with  myrrh, 
And  my  fingers  with  liquid  myrrh, 
Upon  the  handles  of  the  bolt. 

6  I  opened  to  my  beloved  ; 

But  my  beloved  had   withdrawn  himself,  and 

was  gone. 
My  soul  had  failed  me  when  he  spake  : 
I  sought  him,  but  I  could  not  find  him  ; 
I  called  him,  but  he  gave  me  no  answer. 

7  The  watchmen  that  go  about  the  city  found  me. 
They  smote  me.  they  wounded  me  ; 

The  keepers  of  the  walls  took  away  my  mantle 
from  me. 

8  I  adjure  you,  O  daughters  of  Jerusalem,  if  ye 

find  my  beloved, 
That  ye  tell  him,  that  I  am  sick  of  love. 


Chap.  5.  1.  Solomon  goes  on  with  his 
speech,  ignoring  the  maiden's  reference  to  her 
lover  as  her  rightful  possessor.  Solomon  calls 
her  his  own  garden,  applying  to  her  the  terms 
"sister  "and  "  bride,"  often  used  interchange- 
ably with  reference  to  the  wife  of  a  monarch. 

This  whole  section  of  the  third  day  well  indi- 
cates how  difficult,  if  not  impossible,  it  is  to  give 
the  language  any  mystical  or  secondary  refer- 
ence to  Christ,  as  typified  by  Solomon,  and  the 
church  under  the  guise  of  the  Shulamith.  We 
read  with  wonder  the  explanatory  headings  of 
the  fourth  and  fifth  chapters  in  the  A.  V. : 
"  Christ  setteth  forth  the  graces  of  his  church. 
He  showeth  his  love  to  her.  The  church  pray- 
eth  to  be  made  fit  for  his  presence.  Christ 
awaketh  the  church  with  his  calling.  The 
church  having  a  taste  of  Christ's  love,  is  sick  of 
love.  A  description  of  Christ  by  his  graces."  If 
this  were  true,  this  writer,  confessedly  of  a  very 
early  age,  would  have  had  a  prevision  of  the 
spiritual  things  of  Christianity  immeasurably 
in  advance  of  any  other  writer  of  the  Old  Testa- 
ment, and  he  produced  in  such  a  passage  as  this 
descriptions  that  could  not  have  failed  to  be 
used  by  the  inspired  men  of  the  New  Testament. 
But  apart  from  such  considerations,  what  is 
there  in  the  language  itself  to  suggest  any  such 
comparison  unless  by  way  of  remote  and  frag- 
mentary illustration  ?    How  can  such  details  of 


description  be  forced  into  signifying  the  excel- 
lencies of  Christ  ?  Any  attempt  to  apply  details 
to  the  particular  "graces"  of  Christ  and  the 
church  would  result  as  truly  in  grotesqueness, 
as  the  common  gross  and  absurd  applications  of 
the  twelfth  chapter  of  Ecclesiastes  to  the  decay 
of  the  human  body  are  grotesque.  Tlie  passage 
of  the  poem  that  follows  in  the  Fifth  day, 
7  :  1-5  is  equally  impossible  if  it  is  "  a  further 
description  of  the  church's  graces  "  ! 

Fourth  day,  5  :  2  to  6  :  3.  2.  I  was 
asleep,  but  my  heart  waked.  Again  the 
maiden  describes  a  dream.  She  has  seemed  to 
hear  her  lover  seeking  admission  to  her  house ; 
but  in  her  modesty  she  has  delayed  to  admit 
him  and  he  has  disappeared.  The  insertion  of 
two  words,  "  I  answered,"  between  verses  2  and 
3  will  show  the  thought  more  clearly.  4.  The 
hole  of  the  door.  By  which  the  latch  or  bar 
might  be  removed.  5.  Upon  the  handles. 
Her  hand  dropping  liquid  myrrh  upon  the  bolt 
is  the  symbol  of  the  love,  eager  and  longing,  with 
which  she  would  have  welcomed  him.  6.  My 
soul  had  failed  me.  With  a  momentary  lack 
of  courage  she  had  delayed  and  the  lover  had 
departed.  8.  I  adjure  you,  etc.  This  is  said 
not  with  any  real  expectation  that  these  women 
would  find  her  lover,  but  rather  as  a  simple  and 
earnest  confession  of  her  love  before  those  who 
were  most  ready  to  heap  scorn  upon  it. 


34 


THE  SONG  OF  SONGS 


[Ch.  VL 


9  What  is  thy  beloved  more  than  another  beloved, 
O  thou  fairest  among  women  ?  what  is  thy  beloved 
more  than  another  beloved,  that  thou  doth  so  charge 
us? 

10  My  beloved  is  white  and  ruddy,  the  chiefest 
among  ten  thousand. 

11  His  head  is  as  the  most  fine  gold,  his  locks  are 
bushy,  and  black  as  a  raven. 

12  His  eyes  are  as  the  eyes  of  doves  by  the  rivers 
of  waters,  washed  with  milk,  and  fitly  set. 

13  His  cheeks  are  as  a  bed  of  spices,  as  sweet 
flowers :  his  lips  like  lilies,  dropping  sweet  smelling 
myrrh. 

14  His  hands  are  as  gold  rings  set  with  the  beryl : 
his  belly  is  as  bright  ivory  overlaid  with  sapphires. 

15  His  legs  are  as  pillars  of  marble,  set  upon  sock- 
ets of  fine  gold :  his  countenance  it  as  Lebanon, 
excellent  as  the  cedars. 

16  His  mouth  is  most  sweet :  yea,  he  is  altogether 
lovely.  This  is  my  beloved,  and  this  is  my  friend, 
O  daughters  of  Jerusalem. 


9  What  is  thy  beloved  more  than  another  beloved, 
O  thou  fairest  among  women  ? 
What  is  thy  beloved  more  than  another  beloved, 
That  thou  dost  so  adjure  us  ? 

10  My  beloved  is  white  and  ruddy, 
The  chiefest  among  ten  thousand. 

11  His  head  is  as  the  most  fine  gold. 

His  locks  are  bushy,  and  black  as  a  raven. 

12  His  eyes  are  like  doves  beside  the  water  brooks ; 
Washed  with  milk,  and  fitly  set. 

13  His  cheeks  are  as  a  bed  of  spices,  as  banks  of 

sweet  herbs : 
His  lips  are  as  lilies,  dropping  liquid  myrrh. 

14  His  hands  are  as  rings  of  gold  set  with  beryl : 
His  body  is  as  ivory  work  overlaid  twtt  sapphires. 

15  His  legs  are  OS  pillars  of  marble,  set  upon  sockets 

of  fine  gold : 
His   aspect  is  like  Lebanon,  excellent  as  the 
cedars. 

16  His  mouth  is  most  sweet :  yea,  he  is  altogether 

lovely. 
This  is  my  beloved,  and  this  is  my  friend, 
O  daughters  of  Jerusalem. 


CHAPTER    VI 


1  WHITHER  is  thy  beloved  gone,  0  thou  fairest 
among  women?  whither  is  thy  beloved  turned 
aside?  that  we  may  seek  him  with  thee. 

2  My  beloved  is  gone  down  into  his  garden,  to 
the  beds  of  spices,  to  feed  in  the  gardens,  and  to 
gather  lilies. 

3  I  am  my  beloved's,  and  my  beloved  is  mine :  he 
feedeth  among  the  lilies. 

4  Thou  art  beautiful,  O  my  love,  as  Tirzah,  comely 
as  Jerusalem,  terrible  as  an  army  with  banners. 

5  Turn  away  thine  eyes  from"  me,  for  they  have 
overcome  me :  thy  hair  is  as  a  Ilock  of  goats  that 
appear  from  Gilead. 

6  Thy  teeth  are  as  a  flock  of  sheep  which  go  up 
from  the  washing,  whereof  every  one  beareth  twins, 
and  there  is  not  one  barren  among  them. 

7  As  a  piece  of  a  pomegranate  are  thy  temples 
within  thy  locks. 

8  There  are  threescore  queens,  and  fourscore 
concubines,  and  virgins  without  number. 

9  My  dove,  my  uudefiled  is  but  one ;  she  is  the 
only  one  of  her  mother,  she  is  the  choice  one  of  her 
that  bare  her.  The  daughters  saw  her,  and  blessed 
her;  yea,  the  queens  and  the  concubines,  and  they 
praised  her. 

10  Who  is  she  that  looketh  forth  as  the  morning. 


1  WHITHER  is  thy  beloved  gone, 
O  thou  fairest  among  women  ? 
Whither  hath  thy  beloved  turned  him, 
That  we  may  seek  him  with  thee? 

2  My  beloved  is  gone  down  to  his  garden,  to  the 

beds  of  spices. 
To  feed  in  the  gardens,  and  to  gather  lilies. 

3  I  am  my  beloved's,  and  my  beloved  is  mine : 
He  feedeth  his  flock  among  the  lilies. 

4  Thou  art  beautiful,  O  my  love,  as  Tirzah, 
Comely  as  Jerusalem, 

Terrible  as  an  army  with  banners. 

5  Turn  away  thine  eyes  from  me. 
For  they  have  overcome  me. 
Thy  hair  is  as  a  flock  of  goats. 
That  lie  along  the  side  of  Gilead. 

6  Thy  teeth  are  like  a  flock  of  ewes, 
Which  are  come  up  from  the  washing ; 
Whereof  every  one  hath  twins, 

And  none  is  bereaved  among  them. 

7  Thy  temples  are  like  a  piece  of  a  pomegranate 
Behind  thy  veil. 

8  There  are  threescore  queens,  and  fourscore  con- 

cubines, 
And  virgins  without  number. 

9  My  dove,  my  undefiled,  is  but  one  ; 
She  is  the  only  one  of  her  mother  ; 

She  is  the  choice  one  of  her  that  bare  her. 
The  daughters  saw  her,  and  called  her  blessed; 
Yea,  the  queens  and  the  concubines,  and  they 
praised  her. 

10  Who  is  she  that  looketh  forth  as  the  morning. 
Fair  as  the  moon. 


Chap.  6.  Fifth  day,  6  :  4  to  8  :  4.  4. 
Tirzah.  The  first  royal  city  of  the  northern 
kingdom  of  Israel  until  the  time  of  Omri,  who 
founded  Samaria  and  made  that  city  the  capital  of 
his  kingdom.  The  name  means  "  pleasantness  " 
or  "sweetness,"  and  the  place  was  renowned 
for  its  beauty.  In  connection  with  the  mention 
of  Jerusalem  in  the  next  verse,  the  two  capitals 
of  the  Hebrew  people  are  brought  together  as 
the  cities  around  which  all  the  loyalty,  rever- 
ence, and  admiration  of  the  people  were  cen- 
tered. Terrible  as  an  army  with  banners. 
This  does  not  seem  a  natural  simile  for  a  lover 
to  apply  to  his  mistress,  but  all  of  Solomon's  com- 


parisons are  such  as  a  king  might  make.  Here 
he  means  that  her  beauty  is  absolutely  irresist- 
ible. 8.  Threescore  queens,  etc.  From  1 
Kings  11  :  3  we  know  that  this  statement,  poetic 
and  rhythmic,  was  far  exceeded  by  the  facts. 
In  contrast  Shulamith  stands  alone,  as  declared 
in  ver.  9.  9.  My  dove,  my  undefiled,  is 
but  one.  Even  the  queens  themselves  praised 
her,  as  indeed  they  did  when  in  the  presence 
of  Solomon  but  at  no  other  time,  for  the  sake  of 
flattering  the  king  and  winning  his  favor.  10. 
If  we  supply  the  word  "saying"  before  this 
verse,  it  is  made  the  speech  of  the  women  as 
quoted  by  Solomon. 


Ch.  VI.] 


THE  SONG  OF  SONGS 


35 


fair  as  the  moon,  clear  as  the  sun,  and  terrible  as 
an  army  with  banners? 

11  I  went  down  into  the  garden  of  nuts  to  see  the 
fruits  of  the  valley,  and  to  see  whether  the  vine 
flourished,  and  the  pomegranates  budded. 

12  Or  ever  I  was  aware,  my  soul  made  me  like  the 
chariots  of  Amminadib. 

13  Return,  return,  O  Shulamite ;  return,  return, 
that  we  may  look  upon  thee.  What  will  ye  see  in 
the  Shulamite?  As  it  were  the  company  of  two 
armies. 


Clear  as  the  sun. 

Terrible  as  an  army  with  banners? 

11  I  went  down  into  the  garden  of  nuts. 
To  see  the  green  plants  of  the  valley, 
To  see  whether  the  vine  budded, 
And  the  pomegranates  were  in  flower. 

12  Or  ever  I  was  aware,  my  soul  set  me 
Amung  the  chariots  of  my  princely  people. 

13  Return,  return,  O  Shulamite; 

Return,  return,  that  we  may  look  upon  thee. 

Why  will  ye  look  upon  the  Shulamite, 
As  upon  the  dance  of  Mahanaim  ? 


11.  I  went  down,  etc.  It  is  not  necessary 
to  suppose,  with  some,  that  the  king's  gardens 
in  the  valleys  below  Jerusalem  are  intended. 
Nearly  every  town  in  the  East  is  upon  a  hill- 
top, and  the  gardens  lie  beneath  the  walls  upon 
the  slopes  and  in  the  valleys.  Thus  these  were 
the  gardens  just  outside  the  walls  of  her  native 
place,  Shulem.  13.  Or  ever  1  was  aware. 
She  recalls  the  scene  in  her  northern  home  at 
the  time  of  her  capture,  and  tells  of  the  surprise 
and  fright  with  which  she  found  herself  sur- 
rounded by  the  king's  servants  and  their  char- 
iots. My  soul.  My  desire,  my  wish  to  go 
forth  from  the  safe  precincts  of  home  and  town. 
Chariots  of  my  princely  people.  R.  V. 
Margin,  reads,  "Or,  made  me  like  the  chariots 
of  Amminadib,"  as  in  the  A.  V.,  a  reading  that 
seems  to  be  entirely  void  of  meaning.  The  pas- 
sage is  confessedly  the  most  difficult  one  in  the 
poem.  The  Hebrew  word  is  Amminadib.  If 
the  term  is  not  a  proper  name,  and  if  the  direc- 
tion of  the  Masora  is  correct,  to  read  it  as  two 
words,  it  means  "my  princely,  or  willing  peo- 
ple." The  Septuagint  reads  Aminadab,  a  proper 
name.  The  Vulgate  reads  as  two  words:  "my 
willing  people."  Luther  keeps  the  Hebrew  form 
of  the  words  but  evidently  as  a  proper  name. 
If  we  note  that  the  Septuagint  spells  the  term 
with  one  m  and  gives  the  final  syllable  a  for  i, 
Aminadab ;  and  if  we  combine  with  this  peculi- 
arity the  fact  that  a  reference  to  Mahanaim  im- 
mediately follows  (ver.  18),  may  we  not  find  the 
clue  to  the  difficulty?  A  very  slight  change  in 
one  letter  will  make  the  reading  Ahinadab,  and 
Ahinadab  was  Solomon's  chief  officer,  the  pur- 
veyor for  the  palace,  stationed  at  Mahanaim 
(1  Kinga  4  : 7,  14, 27).  To  such  officcrs  must  havc 
fallen  the  duty  of  providing  inmates  for  the 
king's  palace,  and  it  may  easily  be  understood 
that  Ahinadab,  upon  some  excursion  to  the 
vicinity  of  Shulem,  came  upon  this  girl  in  the 
gardens  by  the  wayside  and  carried  her  away  to 
Jerusalem.  Thus  she  remembers  how  her  un- 
guarded desire  to  wander  in  the  gardens  resulted 
in  her  surprise  there  by  the  king's  officer,  Ahin- 
adab, the  source  of  all  her  woes.    The  mention 


of  Ahinadab  suggests  the  thought  of  Mahanaim 
to  the  women,  who  immediately  proceed  to  urge 
Shulamith  to  dance,  as  the  well-known  dance  of 
Mahanaim  would  fully  display  her  charms. 

13.  Return,  return.  The  usual  meaning 
of  this  Hebrew  word  is  "return,"  as  here  trans- 
lated, and  if  we  so  read  it,  we  must  suppose  Shu- 
lamith withdrawing,  when  her  companions  call 
out  to  her  to  come  back.  But  in  many  instances 
the  Hebrew  word  is  used  to  mean  simply  a  turn- 
ing, either  of  body  or  mind,  without  reference  to 

the  former  position  ( Judg.  3  :  19  ;  l  Kings  13  :  33  ;  S  Kings 
9  :  18  ;   23  :  25,  26  ;    Isa.  5  :  25  ;    9  :  12,  13  ;    10  :  4,  etc.)  and 

some  interpreters  see  in  it  a  call  to  the  maiden 
to  turn,  or  whirl  in  the  dance.  Thus  it  is  trans- 
lated "Turn,  turn,"  by  Daland ;  "Turn  about, 
turn  about,"  by  Curtiss,  Oettli,  Graetz,  and 
others.  The  more  usual  Hebrew  word  for  this 
would  be  w^n,  chuli,  instead  of  ^2>\2},  shubi. 
The  R.  V.  reads  "  Return,"  and  accordingly  our 
text  assumes  that  Shulamith  is  withdrawing. 
But  the  following  words  of  the  women,  "that 
we  may  look  upon  thee,"  and  their  immediate 
demand  for  "the  dance  of  Mahanaim,"  give 
much  force  to  the  other  view.  Why  will  ye 
look,  etc.  Terry  translates:  "What  will  ye 
gaze  at  in  the  Shulamite?"  and  R.  V.  "Why 
will  ye  look  upon  the  Sulamite  as  upon  the 
dance  of  Mahanaim?"  Graetz,  "What  would 
ye  gaze  at  in  the  Shulamite  as  in  a  dancer  of  the 
doubleband  dance  ?  "  We  prefer  to  regard  the 
suggestion  of  the  dance  as  coming  from  the 
women,  and  as  distasteful  to  the  modest  Shu- 
lamite. The  women  say,  "  We  would  look  upon 
thee  in  the  dance  of  Mahanaim.  Wliat  this 
dance  was  can  perhaps  be  best  gathered  from 
the  description  that  follows,  showing  that  the 
person  of  the  dancer  was  freely  exposed.  Pos- 
sibly there  is  a  reference  to  the  event  recorded 
in  Gen.  32  :  1-3,  Mahanaim  meaning,  "two 
hosts,  or  camps,"  from  which  some  semi-relig- 
ious custom  may  have  grown  up  in  Mahanaim, 
well  known  as  the  dance  of  that  place.  Many 
commentators  believe  that  the  Shulamite  actu- 
ally danced,  and  that  the  description  follow- 
ing is  a  description  of  her  charms,  as  actually 


36 


THE  SONG   OF  SONGS 


[Ch.  VII. 


CHAPTER    VII 


1  HOW  beautiful  are  thy  feet  with  shoes,  O 
prince's  daughter!  the  joints  of  thy  thighs  are 
like  jewels,  the  work  of  the  hands  of  a  cunuiug 
workman. 

2  Thy  navel  is  like  a  round  goblet,  which  wanteth 
not  liquor:  thy  belly  is  like  an  heap  of  wheat  set 
about  with  lilies. 

3  Thy  two  breasts  are  like  two  young  roes  that 
are  twins. 

4  Thy  neck  is  as  a  tower  of  ivory ;  thine  eyes  like 
the  fishpools  in  Heshbon,  by  the  gate  of  Bathrab- 
bim  :  thy  nose  is  as  the  tower  of  Lebanon  which 
looketh  toward  Damascus. 

o  Thine  head  upon  thee  is  like  Carmel,  and  the 
hair  of  thine  head  like  purple ;  the  king  is  held  in 
the  galleries. 

6  How  fair  and  how  pleasant  art  thou,  O  love, 
for  delights! 

7  This  thy  stature  Is  like  to  a  palm  tree,  and  thy 
breasts  to  clusters  of  grapes. 

8  I  said,  I  will  go  up  to  the  palm  tree,  I  will  take 
hold  of  the  boughs  thereof :  now  also  thy  breasts 
shall  be  as  clusters  of  the  vine,  and  the  smell  of 
thy  nose  like  apples  ; 

9  And  the  roof  of  thy  mouth  like  the  best  wine 


1  HOW  beauti  f  ul  are  thy  feet  in  sandals,  O  prince's 

daughter ! 
The  joints  of  thy  thighs  are  like  jewels, 
The  work  of  the  hands  of  a  cunning  workman. 

2  Thy  navel  is  like  a  round  goblet, 

Wherein  no  mingled  wine  is  wanting: 
Thy  belly  is  like  an  heap  of  wheat 
Set  about  with  lilies. 

3  Thy  two  breasts  are  like  two  fawns 
That  are  twins  of  a  roe. 

4  Thy  neck  is  like  the  tower  of  ivory  ; 

Thine  eyes  as  the  pools  in  Heshbon,  by  the  gate 

of  Bathrabbim ; 
Thy  nose  is  like  the  tower  of  Lebanon 
Which  looketh  toward  Damascus. 

5  Thine  head  upon  thee  is  like  Carmel, 
And  the  hair  of  thine  head  like  purple  ; 
The  king  is  held  captive  in  the  tresses  thereof. 

6  How  fair  and  how  pleasant  art  thou, 

0  love,  for  delights  ! 

7  This  thy  stature  is  like  to  a  palm  tree, 
And  thy  breasts  to  clusters  of  grapes. 

8  I  said,  I  will  climb  up  into  the  palm  tree, 

1  will  take  hold  of  the  branches  thereof: 
Let  thy  breasts  be  as  clusteis  of  the  vine, 
And  the  smell  of  thy  breath  like  apples  ; 

9  And  thy  mouth  like'  the  best  wiue. 


displayed.  With  more  refinement  Grifiissays: 
"  The  courtiers  of  Solomon,  looking  upon  this 
living  tableau  of  maidenly  loveliness,  declare 
that  the  young  girl's  airy,  fairy  motions  remind 
them  of  Jacob's  celestial  visitants.  The  sight  of 
her  is  that  of  angelic  beauty  and  heavenly  win- 
someness,  recalling  the  ascending  and  descend- 
ing of  the  angels  upon  the  ladder  or  stairs  from 
earth  to  heaven."  But  the  description  that  fol- 
lows, which  evidently  is  that  of  a  person  in  the 
dance,  whether  the  Shnlamite  danced  or  not, 
hardly  accords  with  angelic  comparisons.  Bet- 
ter is  it  simply  to  understand  that  there  was 
some  dance  connected  with  the  place  Maha- 
naim,  as  often  with  particular  localities.  Elisha 
was  born  at  a  place  called  "the  meadow  of 
dancing"  (i  Kings  19  :  16),  and  Shiloh  had  a  festi- 
val with  dancing  (Judg.  21  :  21).  The  mention  of 
Ahinadab  suggested  Mahanaim  and  its  dance. 
Eagerly  the  women  urge  Shulamith  thus  to  dis- 
play her  charms.  But  it  is  inconceivable  that 
the  modest  maiden  did  so.  The  description  of 
her  charms  that  follows  is  in  the  hope  of  inciting 
her  to  display  them  for  their  entertainment  and 
in  order  that  the  king  may  be  wrought  up  to  the 
highest  pitch  of  desire,  and  the  tender  Shulamith, 
whom  the  women  hate  as  so  superior  to  them- 
selves, be  subdued  and  degraded  from  her  pin- 
nacle of  virtue,  and  brought  to  their  own  level. 
As  upon  the  dance,  etc.  The  speech  of  the 
women,  in  answer  to  Shulamith's  question. 

Chap.  7.  1.  Thy  feet  in  sandals.  Al- 
ways in  dancing  the  feet  were  bare.  There  is  a 
keen  mockery  in  the  words,  the  brown  feet  of  the 


maiden,  little  like  those  of  a  prince's  daugh- 
ter, being  beautiful  only  when  half  hidden  in 
sandals !  The  king,  like  any  other  daft  lover, 
hears  the  praise  and  misses  the  scorn.  3.  Na- 
vel. The  word  thus  translated  occurs  in  this 
form,  an  active  participle,  only  in  this  place. 
Wherever  it  is  used  for  navel  it  is  in  another 
form.  Daland  reads,  "Thy  turnings  are  circu- 
lar movements,"  and  Griffis,  "Thy  round  dan- 
cings are  perfect  circles,"  the  word  translated 
"goblet "  in  A.  V.  and  R.  V.,  meaning  properly 
a  trough  for  washing  by  treading  with  the  feet, 
and  so  any  round  vessel.  But  this  would  make  a 
break  in  the  poetic  description  of  bodily  beauty, 
the  only  exception  of  the  whole  passage.  We 
may  translate  as  follows :  "  Thy  curves  are  like 
a  perfect  cup,  wherein  no  mingled  wine  is  want- 
ing"; that  is,  a  cup  filled  with  rosy  mixture, 
the  whole  signifying  the  rosy  roundness  of  the 
youthful  figure.  4.  Pools  in  Heshbon,  etc. 
Heshbon,  formerly  belonging  to  the  Amorites, 
was  a  city  of  Solomon's  kingdom,  situated  about 
five  hours  to  the  east  of  the  northern  end  of  the 
Dead  Sea.  Outside  its  gate  still  remain  the 
ruins  of  a  large  reservoir,  doubtless  famous  in 
its  time.  The  gate  Bath-rabbim  means  the  gate 
of  the  daughter  of  multitudes,  that  is,  of  the 
populous  city.  5.  The  king  is  held  captive. 
With  these  words  the  women  excite  the  king  to 
the  utmost.  He  interrupts  their  speech  (ver.  6), 
and  declares  his  purpose  to  take  possession  of  this 
beautiful  "  palm  tree."  As  he  approaches  her, 
saying,  9.  Thy  mouth  like  the  best  wine, 
ruddy,  fragrant,  satisfying,  intoxicating,  Shula- 
mith glides  quickly  from  him,  and  interrupts. 


Ch.  VIII.] 


THE  SONG  OF  SONGS 


37 


for  my  beloved,  that  goeth  down  sweetly,  causing 
the  lips  of  those  that  are  asleep  to  speak. 

10  I  am  my  beloved's,  aud  his  desire  is  toward 
me. 

11  Come,  my  beloved,  let  us  go  forth  into  the 
field  ;  let  us  lodge  iu  the  villages. 

12  Let  us  get  up  early  to  the  vineyards ;  let  us 
see  if  the  vine  flourish,  whether  the  tender  grape 
appear,  and  the  pomegranates  bud  forth :  there 
will  I  give  thee  my  loves. 

13  The  mandrakes  give  a  smell,  and  at  our  gates 
are  all  manner  of  pleasant  fruits,  new  and  old, 
which  I  have  laid  up  for  thee,  0  my  beloved. 


That  goeth  down  smoothly  for  my  beloved, 
Gliding  through  the  lips  of  those  that  are  asleep. 

10  I  am  my  beloved's. 

And  his  desire  is  toward  me. 

11  Come,  my  beloved,  let  us  go  forth  into  the  field  ; 
Let  us  lodge  in  the  villages. 

12  Let  us  get  up  early  to  the  vineyards  ; 

Let  us  see  whether  the  viue  hath  budded,  arid 

its  blossom  be  open, 
And  the  pomegranates  be  in  flower  : 
There  will  I  give  thee  my  love. 

13  The  mandrakes  give  forth  fragrance, 

And  at  our  doors  are  all  manner  of  precious 

fruits,  new  and  old, 
Which  I  have  laid  up  for  thee,  O  my  beloved. 


CHAPTER    VIII 


1  O  THAT  thou  weri  as  my  brother,  that  sucked 
the  breasts  of  my  mother !  when  I  should  find  thee 
without,  I  would  kiss  thee ;  yea,  I  should  not  be 
despised. 

2  I  would  lead  thee,  and  bring  thee  into  my 
mother's  house,  who  would  instruct  me :  I  would 
cause  thee  to  drink  of  spiced  wine  of  the  juice  of 
my  pomegranate. 

3  His  left  hand  should  be  under  my  head,  and  his 
right  hand  should  embrace  me. 

4  I  charge  you,  O  daughters  of  Jerusalem,  that 
ye  stir  not  up,  nor  awake  my  love,  until  he  please. 

5  Who  is  this  that  cometh  up  from  the  wilder- 
ness, leaning  upon  her  beloved  ?  I  raised  thee  up 
under  the  apple  tree  :  there  thy  mother  brought 
thee  forth  :  there  she  brought  thee  forth  that  bare 
thee. 

6  Set  me  a.s  a  seal  upon  thine  heart,  as  a  seal 
upon  thine  arm  :  for  love  is  strong  as  death  ;  jeal- 
ousy is  cruel  as  the  grave  :  the  coals  thereof  are 
coals  of  fire,  which  hath  a  most  vehement  flame. 

7  Many  waters  cannot  quench  love,  neither  can 
the  floods  drown  it :  if  a  man  would  give  all  the 
substance  of  his  house  for  love,  it  would  utterly  be 
condemned. 

8  We  have  a  little  sister,  and  she  hath  no  breasts : 
what  shall  we  do  for  our  sister  iu  the  day  when  she 
shall  be  spoken  for  ? 

9  If  she  be  a  wall,  we  will  build  upon  her  a  pal- 


1  OH  that  thou  wert  as  my  brother. 
That  sucked  the  breasts  of  my  mother! 

When  I  should  find  thee  without,  I  would  kiss 

thee; 
Yea,  and  none  would  despise  me. 

2  I  would  lead  thee,  and  bring  thee  into  my  moth- 

er's house. 
Who  would  instruct  me  ; 
I  would  cause  thee  to  drink  of  spiced  wine, 
Of  the  juice  of  my  pomegranate. 

3  His  left  hand  should  be  under  my  head. 
And  his  right  hand  should  embrace  me. 

4  I  adjure  you,  O  daughters  of  Jerusalem, 
That  ye  stir  not  up,  nor  awaken  love, 
Until  it  please. 

5  Who  is  this  that  cometh  up  from  the  wilderness, 
Leaning  upon  her  beloved  ? 

Under  the  apple  tree  I  awakened  thee : 
There  thy  mother  was  in  travail  with  thee. 
There  was  she  in  travail  that  brought  thee  forth. 

6  Set  me  as  a  seal  upon  thine  heart,  as  a  seal  upon 

thine  arm : 
For  love  is  strong  as  death  ; 
Jealousy  is  cruel  as  the  grave  : 
The  flashes  thereof  are  flashes  of  fire, 
A  very  flame  of  the  Lord. 

7  Many  waters  cannot  quench  love. 
Neither  can  the  floods  drown  it : 

If  a  man  would  give  all  the  substance  of  his 

house  for  love, 
He  would  utterly  be  contemned. 

8  We  have  a  little  sister, 
And  she  hath  no  breasts : 
What  shall  we  do  for  our  sister 

In  the  day  when  she  shall  be  spoken  for? 

9  If  she  be  a  wall, 

We  will  build  upon  her  a  turret  of  silver : 


For  my  beloved.  All  the  satisfaction  was 
for  her  lover,  to  whom  she  would  yet  be  mod- 
estly true.  Gliding,  etc.  Delitzsch  translates : 
"  Which  makes  the  lips  of  sleepers  move,"  as  in 
delightful  dreams.  10.  I  am  my  beloved's. 
Thus  she  finally  dismisses  the  appeals  of  the 
king  and  in  the  following  lines  once  more 
turns  in  tender  appeal  to  her  absent  lover. 

Chap.  8.  1.  As  my  brother.  Ifhe  were  her 
own  brother  her  caresses,  that  she  longs  to  bestow, 
would  not  be  considered  immodest.  4.  I  adjure 
you.  The  final  repetition  of  the  refrain,  express- 
ing the  lesson  of  the  poem.  Love  must  be  natural 
and  true,  the  holiest  of  human  emotions. 


Sixth  day,  8  :  5-14.  5.  Who  is  this,  etc. 
The  king  has  left  her,  and  she  imagines  herself 
set  free,  returned  by  the  king's  command  to 
her  home,  and  met  by  her  lover  outside  of  the 
village.  To  the  end  of  ver.  7  the  words  are 
an  amplification  of  the  refrain,  ver.  6  and  7 
being  an  especially  beautiful  tribute  to  the 
strength  and  value  of  an  undying  affection.  8. 
We  have  a  little  sister.  Apparently  Shu- 
lamith  breaks  out  into  a  snatch  of  folk  song, 
which  celebrates  the  feeling  of  brothers  with 
re-spect  to  the  disposition  in  marriage  of  their 
sister,  as  yet  a  mere  girl,  of  unmarriageable 
age.  9.  If  she  be  a  wall,  etc.  If  she 
shows  herself  modest  and  repelling  all  advances, 


THE  SONG  OF  SONGS 


[Ch.  VIII. 


ace  of  silver :  and  if  she  be  a  door,  we  will  inclose 
her  with  boards  of  cedar. 

10  I  am  a  wall,  and  my  breasts  like  towers :  then 
was  I  in  his  eyes  as  one  that  found  favour. 

11  Solomon  had  a  vineyard  at  Baalhamon ;  he 
let  out  the  vineyard  unto  keepers ;  every  one  for 
the  fruit  thereof  was  to  bring  a  thousand  pieces  of 
silver. 

12  My  vineyard,  which  is  mine,  is  before  me: 
thou,  d  Solomon,  must  have  a  thousand,  and  those 
that  keep  the  fruit  thereof  two  hundred. 

13  Thou  that  dwellest  in  the  gardens,  the  com- 
panions hearken  to  thy  voice  :  cause  me  to  hear  it. 

14  Make  haste,  my  beloved,  and  be  thou  like  to  a 
roe  or  to  a  young  hart  upon  the  mountains  of  spices. 


And  if  she  be  a  door. 

We  will  enclose  her  with  boards  of  cedar. 

10  I  am  a  wall,  and  my  breasts  like  the  towers 

thereof: 
Then  was  I  in  his  eyes  as  one  that  found  peace. 

11  Solomon  had  a  vineyard  at  Baalhamon  ; 
He  let  out  the  vineyard  unto  keepers  ; 

Every  one  for  the  fruit  thereof  was  to  bring  a 
thousand  pieces  of  silver. 

12  My  vineyard,  which  is  mine,  is  before  me  : 
Thou,  O  Solomon,  shalt  have  the  thousand, 
And  those  that  keep  the  fruit  thereof  two  hun- 
dred. 

13  Thou  that  dwellest  in  the  gardens. 
The  companions  hearken  for  thy  voice : 
Cause  me  to  hear  it. 

14  Make  haste,  my  beloved, 

And  be  thou  like  to  a  roe  or  to  a  young  hart 
Upon  the  mountains  of  spices. 


protecting  herself  from  rude  approach,  then  they 
would  add  to  her  defenses  the  honor  and  adorn- 
ments of  their  brotherly  care  and  affection.  If 
she  be  a  door,  easily  admitting  those  who 
seek  her,  immodest  and  yielding,  then  they  will 
build  cedar  boards  around  her,  to  imprison  and 
keep  her  pure  by  force.  10.  I  am  a  wall. 
She  has  grown  to  a  splendid  maturity  and  been 
put  to  the  severest  test.  And  she  proudly  de- 
clares herself  like  the  wall,  unyielding,  un- 
broken. Her  maidenly  charms  stand  untouched 
by  any  assault,  and  proud  in  the  consciousness 
of  virtue,  though  she  had  been  tempted  with 
the  greatest  offers  that  even  a  king  could  make. 
In  his  eyes  as  one  that  found  peace. 
Perhaps  in  the  eyes  of  her  lover,  who  could  find 
no  fault  in  her  (Esther  2  :  n) ;  more  likely,  in  the 
eyes  of  Solomon,  who  was  at  last  overcome  by 
her  splendid  virtue,  and  had  relinquished  her, 


bestowing  upon  her  thus  a  rarer  gift  than  a  par- 
ticipation in  his  throne,  and  giving  to  himself 
the  unwonted  sensation  of  self-control  and  rev- 
erence for  such  noble  womanhood. 

11.  A  vineyard  at  Baalhamon.  A  place 
near  Dothan  and  not  far  from  Shulem.  Solo- 
mon gave  his  vineyard  over  to  keepers,  tak- 
ing from  them  a  rental ;  but  the  maiden  has 
kept  her  vineyard,  her  person  and  love,  in  her 
own  possession,  tempted  by  no  offers  of  gain. 
13.  Thou  that  dwellest  in  the  gardens. 
Her  lover,  upon  whom  she  calls  in  delighted 
anticipation,  knowing  that  although  she  yet 
lingers  in  the  palace  she  shall  soon  see  him,  and 
hear  his  voice  to  which  others,  more  happy  than 
she,  already  listen.  14.  Upon  the  moun> 
tains  of  spices.  No  longer  the  mountains  of 
Bether,  or  separation,  difficulty,  but  mountains 
of  secluded  and  unalloyed  delights. 


Date  Due 


